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5THE0L0GICAL  SEMINARY,  |       ' 
I  Princeton,  N.  J.  *       ' 


A    V  I  EW 


OF   THE 


DOCTRINES  AND  DUTIES 


OF   THE 


CHRISTIAN  RELIGION, 

IN  FORTYNINE  DISCOURSES  on 

St.  Paul's  Epistle  to  the  Ephesians, 


PRELIMINARY  DISCOURSE 

ON    THS 

EVIDENCES  OF  the  GOSPEL, 

ESPECIALLY  THOSE  DERIVED  FROM  THE 
i' 

Converfiorty  Minijiry  and  JVritings  of  that  Apojile, 


BY  JOSEPH*  LATHROP,  d.  d. 

PASTOR  OF  THE  CHURCH  IN  WESTSPRlNCFtfLD. 


I  t  ..»..»"<>i..<^4DCO>i^J»""<»"  <••<•• 


PRINTED  AT    WORCESTER,    MASSACHUSETTS , 

BY  ISAIAH  THOMAS,  jun. 

[PROPRJBTOR  OF  THE  WORK.  ACCORDING  TO  i,AW.]' 

September 1 8oi . 


^'  ^''^f 


PREFACE. 


i-  HE  author  of  the  following  work  has 
jnade  it  a  frequent  praftice,  in  the  courfe  of  his  mini  dry, 
to  feleft,  for  the  fubje£l  of  his  public  difcourfes,  a  large 
portion  of  fcripture,  a  number  of  chapters  in  a  book,  a 
whole  book,  or  Epiftle,  "going  through  it,  paragraph  by 
paragraph,  in  order.  From  this  method  of  preaching  he 
has  contemplated  thefe  two  advantages  : — The  preacher 
will  thus  be  led  to  treat  on  fome  fubjefts,  which,  in  the 
ordinary  way  of  feleftion,  might"  be  overlooked  ;  and  he 
will  exhibit  the  connefled  train  of  reafoning  which  runs 
through  the  book,  and  thus  will  lead  his  hearers  to  obferve 
the  connexion  and  argumentation  of  fcripture  in  their  pri- 
vate reading. 

Among  the  books  felefted  for  the  fubje£ls  ol  a  fe- 
ries  of  difcourfes,  that  entitled  "  The  Epijik  to  the  Ephe- 
Jians"  is  one.  Whether  this  Epiflle  was  originally  writ« 
ten  to  the  Ephejians,  as  is  generally  fuppofed  ;  or  written 
to  the  Laodiceans,  and  from  them  conveyed,  by  copy,  to 
the  Ephejians,  as  fome  have  conj,e£lured,  is  a  queflion,  not 
neceffary  here  to  be  difcufTed  ;  for  on  the  decifion  of  this^ 
queflion  neither  the  genuinenefs,  nor  ufefulnefs  of  the  E- 
piftle  will  depend.  The  reafons  for  the  former  opinion 
will  be  found  in  Hammond,  Whitby,*  and  other  com- 
jnentators  ;  the  reafons  for  the  latter  may  be  feen  in  Pal  e  y's 
Forae  Paulinae. 

This  Epiftle  is  more  replete  with  fentlment,  and 
enriched  with  a  greater  variety  of  matter,  than  Paul's  other 
Epi (lies,  and,  perhaps,  than  any  other  book  in  the  facred 
volume.  It  is  a  compendium  of  the  gofpel.  In  difcomf- 
ing  upon  it,  the  author  of  the  enfuing  fermons,   has  ob- 

*  The  Publifher  of  this  work  has  juft  reprinted    Whitby's  Discju  rsej^ 
wljich  are  to  be  fold  by  hira  in  Worcefter,  , 


iv  PREFACE. 

ferved  its  order,  attended  to  its  connexion,  elucidated  from 
fcripture,  efpccially  from  Paul's  other  writings,  the  paffages 
which  feemed  obfcure,  noticed  every  fubjeft  which  it  pre- 
fented  to  him,  and  treated  the  whole  in  a  familiar  and 
praftical  manner,  that  the  work  might  be  adapted  to  every 
capacity,  and  to  general  ufefulnefs. 

He  will  not  call  this  a  complete  body  of  divinity  ; 
for  it  is  not  caft  into  a  fyftematic  form,  nor  does  it  contain 
every  fubje6^,  which  might  be  expefted  in  a  complete  fyf. 
tern.  But  moft  of  the  fubjefts,  yf\\\c\\ peculiarly  belong  to 
the  Chrijlian  fcheme,  as  diftin6t»from  natural  religion,  are 
here  ftated  and  explained,  if  not  in  the  fyftematic  order, 
yet  in  the  order  in  which  the  Apoftle  has  placed  them. 

SoM£  fubjefts,  on  which  the  author  has  before 
publilhed  his  fentiments,  as^baptifm,  the  church,  and  the 
difcrimination  between  true  and  talfe  teachers,  are  here 
pafTed  over  in  a  fummary  way,  left  this  work  fhould  be  too 
voluminous;  and  it  is  probable  that  of  thofe,  who  have 
not  condefcended  to  reaa  his  former  publications,  few  will 
think  this  worthy  of  their  perufal. 

Thk  prevalence  of  infidelity.^n  the  prefent  day, 
fuggqfted  the  propriety  of  prefixing  to  this  work  a  prelim- 
inary difcourfe  on  the  Divine  Authority  of  the  Gofpel,  and 
particularly  on  the  genuinenefs  and  authenticity  of  the 
writings  afcribed  to  St.  Paul. 

This  work,  which  was,  in  a  courfe  of  Sermons, 
laid  before  the  people  to  whom  the  author  ftands  immedi- 
ately related,  is  n8w  humbly  prefented  to  the  public,  with 
his  ardent  wiflies  and  prayers  that  the  bleffing  of  God  may 
accompanySt. 


SERMON      I. 


An  Introductory  Sermon  oji  the  Evi- 
dences of  the  Gospel,  and  the  Genuine- 
ness   of  Paul's  Epistles. 


ACTS  xxvi,  i6,  17. 

I  have  appeared  unto  tfieefor  this  purpofe,  to  make  thee 
a  minijler  and  a  witnefs  both  of  thofe  things  which 
thou  haft  feen,  mid  of  thofe  in  which  I  will  appear 
unto  thee,  delivering  thee  from  the  people  and  from 
the  Gentiles,   unto  whom  now  I  fend  thee  ;■— — — ', 


AUL,  in  the  preceding  verfes, 
declares  before  Agrippa,the  time 
and  manner  of  his  converfion. 
to  the  faith  of  Chrift,  and  the 
extraordinary  circumftances 
which  attended  it.  And,  in  the 
words  now  read,  he  fubjoins 
an  account  of  the  commiflion, 
which  he  received  from  Chrift,  to  preach  his  gofpel 
among  the  Jews,  aiid  efpecially  among  the  Gen- 
tiles. 


6  Evidences  of  the  Go/pel.         [Serm*  !• 

The  fmgular  method,  which  Jefus  took,  to  con- 
vince Paul  of  the  truth  of  the  gofpel,  was  not  put 
of  partial  favor  to  him,  for  furely  he  had  done 
nothing  to  recommend  himfelf,  but  rather  out  of  a 
general  benevolence  to  mankind ;  for  this  man  was 
a  chofen  velfe) — a  fuitable  inftrument  to  convey 
Chrifl's  name  among  them.  Jefus  miraculoufly 
appeared  to  him  to  make  him  a  minifler  of  the  gof- 
pel,  and  a  ivitnefs  of  thofe  fa8s  by  which  its  truth 
is  fupported.  And  having  furnilhed  him  for  his 
woik,  Jefus  fent  him  forth  topublifli  the  doftrines, 
and  dilplay  the  evidences  of  the  gofpel  among  the 
people  of  the  Jews,  and  among  the  Heathen  na- 
tions. 

The  words  teach  us,  that  "the  Apoflle  Paul  was 
a  notable  and  illuftrious  inftrument  in  fpreading 
the  knowledge  and  confirming  the  truth  of  the  re- 
ligion of  Chrift."  Such  he  appears  from  the  hif- 
tory  given  of  him  in  the  Acts  of  the  Apoftles,  and 
from  the  writings  which  he  himfelf  has  left  for  the 
ufe  of  the  church. 

My  defign  is  to  give  a  fummary  view  of  the  ev- 
idences of  Chriftianity,  and  particularly  to  illuf- 
trate  the  evidences  derived  from  the  converfion, 
preaching  and  writings  of  this  eminent  minifter 
and  witnefs. 

The  Chriftian  religion  does  now  exift,  and  for 
many  ages  it  has  exifted  in  the  world.  To  ac- 
count for  its  exiftence,  without  admitting  its  truth, 
it  is  impoflible  :  For  it  did  not  take  place  by  the 
influence  of  human  authority,  or  the  terror  of  mil- 
itary power,  but  by  familiar  inftruflions  and  ob- 
vious miracles.  The  credit  of  it  depends  on  ihefe 
plain  fa6ls — that  about  eighteen  hundred  years  a- 
go,  there  arofe  in  Judea  an  extraordinary  perfon, 
called  Jefus  of  Nazareth,  who  declared  himfelf  to 
be  divinely  fent  into  the  world,  as  an  inftru6lor,  re- 
former and  favior  of  men — that  he  lived  a  mofl 
virtuous  and  holy  lifs — that  he  taught  a  religion  in 


S«RM.  I.]         Svidefices  of  the  Gofpeh  y 

fpme  refpe£ls  new,  in  many  refpeds  more  perfect 
tiiari  bud  ever  beeii  taught  before,  and  in  all  reC 
pe6ls  pure  and  excellent- — that  he  wrought  many 
great  and  aftonilhing  miracles- — that  he  foretold 
many  things,  humanly  improbable,  which  were 
verified  in  event— that  he  fufFered  death  by  a  pub- 
lic crucifixion,  and,  on  the  third  day,  rofe  again, 
and  appeared  to  many  in  different  times  and  plac 
es,  hot  only  to  fingle  perfons,  but  to  companies, 
and  to  more  than  five  hundred  at  once,  and  fre- 
quently to  thofe  who  had  moil  intimately  known 
him  before  his  death,  and  who  conf»quently  could 
riot  miftake  another  perfon  for  him--rthat  after  a- 
bout  forty  days,  he,  in  the  prefence  of  a  large  con- 
courfe  of  difciples,  vifibly  afcended  oh  high,  and 
difappeared  from  the  admiring  fpefiators-— thatj 
foon  after  this,  according  to  his  previous  promife, 
the  difciples  whom  he  had  choferi  to  be  the  wit* 
heffes  of  his  works  and  the  minifters  of  his  word, 
were  endued  with  extraordinary  gifts,  qualifying 
them  to  go  forth  and  proclaim  his  religion  in  the 
world.    .    . 

If  fuch  fa£ls  as  thefe  did  really  exift,  the  religidn 
of  the  gofpel  is  indubitably  true.  They  who  dif- 
believe  the  gofpel,  miift  deny  that  there  ever  was 
fuch  a  man, or  that  he  ever  wrought  fuch  miracles, 
and  died  arid  rofe  again  in  the  manner  alledged. 

Miracles,  which  are  effedls  pi*oduced  above  the 
cohmloh  powers,  and  in  a  way  different  from  the 
flated  courfe  of  nature,  plainly  difcover  God's  irn- 
mediate  interpoGtion.  Froni  the  goodnefs  and  ve-. 
facity  of  God,  we  may  conclude,  that  he  never  will 
immediately  interpofe  to  give  fuch  credibility  to  a 
falfehood,  that  men,  inquiring  honeflly,  and  judg* 
ing  rationally,  muft  receive  it  as  a  truth. 

The  miracles  of  Chrift,  (admitting,  for  the  pref- 
ent,  the  Chriflian  hiftory  to  be  true)  were  great  and 
numerous ;  and  he  conftantly  appealed  to  them  as 
evidences  of  the  divinity  of  his  milTion  and  doc- 

A2 


tf  Evidences  of  the  Gofpet.         [Serm.  T. 

trtnes.  To  fuppofe,  that,  in  fuch  a  cafe,  God 
fhoiild  enable  an  impoftor  to  perform  thefe  -mar- 
vellous works,  which  are  related  of  Jefus,  is  cdia^ 
trary  to  all  our  ideas  of  the  divine  chara6ler.  ^ 

They  whofaw  Chi  id  heal  thefick,  raife  the  dea^, 
cafl  out  devils,  and  flill  the  florms — they  who  faw 
hirn  yield  himfelf  to  death,  and  then,  exaftly  ac- 
cording to  hTs  predi6tion,  return  from  the  grave, 
afcend  into  heaven,  and  (hed  down  on  his  difciples 
the  promifed  gifts  of  his  fpirit— efpecially  they 
who  felt  themfeives  partakers  of  thefe  wonderful 
gifts,  could  not  doubt,  but  that  he  was,  what  he  de- 
clared himfelf  to  be,  the  Son  of  God  and  the  Savior 
oFmen,  ancJ  that  his  religion  was  a  heavenly  infli- 
tution. 

The  difciples  of  Jefus,  (allowing  that  there  were 
fuch  perfons)  were  credible  witnefl'esof  thefe  faQs; 
for  they  related  them  as  matters  which  fell  under 
their  own  obfervation.  That  which  they  faw  and 
heard,  they  declared  to  the  world.  Whether  they 
really  faw  the  dead  arife,  the  fick  and  lame  reflorcd 
to.health  and  foundnefs,  thoufands  fed  with  a  few 
fmall  loaves  ;  whether  they  themfeives  were  able 
to  work  miracles  and  fpeak  with  divers  tongues  ; 
whether  Jefiis,  who  was  crucified,  aftually  arofe 
and  appeared  to  them;  whether  they  converfed 
with  him,  faw  his  wounds  and  heard  his  inftruc- 
tions;  were  fa6ls  in  which  they  could  not  be  deceiv- 
ed. If,  then,  their  relation  was  not  true,  they  mull 
have  intended  to  deceive  mankind. 

But  it  is  not  conceivable,  that  they  fhould  have 
fuch  a  difhoneH;  intention  :  For  by  their  teflimony 
to  the  miracles  and  refurre£lion  of  Chrift,  they  ex- 
pofed  themfeives  to  poverty,  reproach,  mifery  and 
death.  And  it  cannot  be  imagined,  that  a  number 
of  men  ftiould  deliberately  aflbciate  to  facrifice  ev- 
ery thing  that  is  dear  in  life,  and  even  life  itfelf,for 
the  fake  of  impofing  on  the  world  a  falfehood, 
which  never  would  do  mankind  or  themfeives  any 


Sertvi.  1.3         J^vidences  of  the  Gojpd,  a 

good — that  they  fhould  perfevere  in  this  defiga  af- 
ter thcjy  began  to  feel  its  confequences — that  they 
fhould  perhft  in  it  until  death — that  never  a  fingle 
man  fhould  defert  the  caufe  and  difcover  the  fraud. 
This  would  furpafs  all  miracles. 

If  their  delign  had  been  a  fraud,  it  might,  irL 
the  time  of  it,  have  been  eafily  dete6led  and  fup. 
preffed. 

The  fa£l5,  which  they  relate,  they  declared,  were 
done  publicly  and  recently,  and  that  they  were 
known  and  remembered  by  many  then  living.  If 
there  had  been  no  fuch  perfon  as  Jefus  Chrift,  or 
if  he  had  performed  no  fuch  miracles  as  are  afcrib- 
ed  to  him ;  no  credit  v/ould  have  been  given/ to 
their  report. 

The  difciplies  of  Jefus  had' enemies  whovvifhed^ 
to  confound  them.  The  J ewifti  rulers,  fpared  no 
pains  to  fupprefs  the  Chriftian  caufe.  Their  en- 
mity to  it  would  have  excited  them  to  convi6t  the 
Tvitneffes  of  falfehood,  if  they  had  not  known  that 
the  fa6ls  aflerted  were  indifputable.  If  they  had 
difcovered  any  fraud,  they  would  immediately 
have  made  it  public.  As  they  never  denied  the 
fafts,  but  only  ftudied  to  evade  the  conclufion 
drawn  from  them,  they  mufl  have  been  convinced^, 
that  the  fads  themfelves  were  undeniable* 

Thefe  witneffes  have   left   a   written  teftimony 
which   has    come  down  to  us  with  eveiy  defirable- 
circumftance  of  credibility. 

There  are  four  men  who  have  profefifedly  writ- 
ten diftinO:  hiftories  of  the  life,  miniflry  and  works. 
of  Jefus  Chrift.  Two  of  them,  Matthew  and  John, 
were  his  attendant  difciples  frorh  the  beginning  to 
the  end  of  his  public  life.  The  other  two,  Mark 
and  Luke,  were  contemporary  and  con verfant  with 
his  difciples.  Four  others,  Peter,  James,  Jude  and 
Paul,  have  written  epitlles  to  particular  focieties 
of  Chriflians,  or  to  Chriftians  in  general.  In  thefe 
epiftles,    they  recognize  the  chara6ler,  alTcrt  or  al-. 

A3, 


"'jq  Evidences  of  the  Go/pel,         []Serm.  I. 

lude  to  the  miracles,  and  teach  the  doftrinci  of  Je- 
fus,  in  fubftance,  as  they  are  related  by  the  bcfor^ 
mentioned  hiftorians.  Three  of  thefe  letter  writers 
were  Chrift's  difciples.  The  laft  was  a  contempo?, 
rary  Jew,  a  man  of  uncommon  zeal,  learning  and 
ability;  much  converfant  in  public  afiFairs;  for  a 
while  an  enemy  to  Chriftianity,  but  afterward  con- 
verted to  the  belief  of  it.  So  that  the  Chriftian 
hiftory  {lands  on  the  ciedit  of  eight  differerit  per- 
sons, moft  of  them  difciples,  and  all  of  them  con- 
temporaries of  Chiift.  They  wrote  feparately,  on 
different  occafions,  without  any  appearance  of  con- 
cert; and  yet  they  all  fubltantially  agree.  Thefe 
writings  were  received  as  genuine  in  the  time  wheri 
the  authors  lived,  and  in  the  next  fucceeding  age, 
and  from  age  to  age,  ever  lince,  down  to  the  pref-- 
ent  time.  There  i^  no  ancient  hiftory  extant,  which 
is  fo  completely  autheniicated. 

The  converhon,  miniftry  and  epillles  of  the  A- 
poftle  Paul  aftord  llrong  and  undeniable  evidence 
of  the  truth  of  :hc  Chriftian  religion.  To  thefe  I 
ihall  now  pay  particular  attention. 

The  account,  which  we  have  of  him,  is  given  by 
Luke  in  his  hiftory  of  the  A6i$  of  the  Apoftles, 
This  Luke  appears  to  have  been  a  mail  of  learn- 
ing ;  luch  his  writings  (hew  him  to  be.  He  was 
an  efteemed  and  eminent  phyfician — fo  Paul  calls 
him.  He  was  admitted  to  an  acquaintance  with 
men  of  the  firft  diftinftion  ;  as  appears  by  the  ded- 
ication of  his  works  to  the  moft  excellent  Theo- 
phiius.  He  was  highly  regarded  among  the  Chrif- 
tians  of  his  time,  and  his  praife,  for  the  gofpel 
which  he  wrote,  was  in  all  the  churches.  He  was 
an  intimate  companion  of  St.  Paul,  and  accompan- 
ied him  for  a  confiderable  time  ijti  his  travels. — 
From  him  we  have  particular  information  concern- 
ing Paul's  early  life,  remarkable  conyerlion,  and 
fubfequent  condudt :    And   every  thing  related  by 


Serm.  I.]         Evidences  of  the  Gofpel.  xi 

Luke  we  find  confirmed  in  the  writings  of  Paul 
hi  ID  felf. 

Paul,  who  was  a  Jew  by  nation,  had  been  edu-^ 
cated  in  the  rigid  principles  of  the  fe6l  called Phar- 
ifees,  and  formed  to  eminent  learning  in  the  cele- 
brated fchool  of  Gamaliel.  He  was  a  man  of  dif- 
tinftion  among  his  countrymen,  and  famous  for 
his  zeal  in  oppofing  Chriftianity.  His  worldly  in- 
terefl  and  preferment,  the  fentiments  imbibed  from 
his  education,  and  the  prevalent  opinion  of  the 
Jewifh  rulers  and  pri.ells,  all  concurred  to  fill  him 
with  violent  prejudices  againfl  the  gofpel  of  Chriftc, 
Jn  human  view,  no  man  'wa?,  more  unlikely  than 
he,  to  be  converted  to  the  belief  of  it ;  and  no  time 
was  more  unpromiling  for  his  converfion  than  that 
in  which  it  took  place.  He  had  jufl  confented  to, 
and  allifted  in  the  execution  of  an  eminent  preach- 
er oF  the  gofpel.  Breathing  out  threatening  and' 
flaughter  againft  the  difciples  of  the  Lord,  he  had 
fought  and  obtained  from  the  Jewifh  high  pried  a 
commiffion  to  bind  and  bring  to  Jerufalem  for 
public  punifhment  all,  both  men  and  women, 
whom  he  found  profeffing  the  faith  of  Jefus  Chrift. 
And  for  the  execution  of  this  bloody  commiffion, 
he  was  now  going  to  Damafcus.  His  zeal  againft 
the  gofpel  was,  at  this  time,  wound  up  to  the  high- 
eft  ftrain.     Who    would   fufpe6l,   that   this    man 

fti.ould  become  a  Chriftian  ? —But  fo  it  was  * 

When  he  came  near  to  Damafcus,  he  was,  at  noont. 
day,  fuddenly  furprifed  with  a  light  from  heaven, 
far  exceeding  the  biightnefs  of  the  fun.  This  was 
followed  with  an  articulate  voice,  calling  him  by 
name,  expoftulating  with  him  for  his  perfecution 
of  the  church  of  Chrift,  and  warning  him  of  the 
ruin  which  he  would  bring  on  himfelf.  Struck 
with  coni'i6lion  of  his  guilt,  Paul  inquired,  'Lord, 
what  wilt  thou  have  me  to  do?'  The  fame  voice 
directed  him  to  proceed  on  his  journey  into  the 
<?i£y,  where  he  fhould  meet  with  inftru6lions  adapt?- 
A4 


'3^2  Evidences  of  the  Gojj^el,        [Serm.  I» 

ed  to  his  cafe.  In  confequence  of  this  vifion  h^ 
fell  blind.  He  was  led  hy  f©me  of  the  company 
which  attended  him,  into  the  city.  There  hefpcnt 
his  time  in  prayer.  After  fomc  days  a  Chriftian 
difciple  came  to  him,  related  to  him  the  purpofe 
of  the  vilion,  and  reftored  him  to  his  fight  by  lay- 
iHg  his  hands  on  him  in  the  nameof  Chrift.  Soon 
after  this,  Paul  became  a  preacher  of  the  gofpel. 
That  this  wond£rful  fcene  was  real,  and  not  im- 
aginary,  no  man  can  reafonbly  doubt. 

There  is  nothing,  in  Paul's  condu6t  or  writings, 
that  favours  of  fanaticifm ;  but,  on  the  contrary, 
^i.e  uniformly  appears  to  have  poffeffed  a  good  un- 
derflanding  and  a  found  judgment.  If  he  had 
been  an  enthufiaft,  yet  he  never  would  have  fancied 
a  revelation  in  oppohtion  to  his  religious  princi-i 
pies,  his  worldly  intereft,  and  all  his  ftrong  preju- 
dices. Enthu.fiafm  never  takes  this  turn,  but  al- 
ways falls  in  with  fome  previous  paffion,  intereft 
or  humor. 

Paul  was  now  aftually  engaged;  in  a  defign  to 
extirpate  Chriftianity,  and  he  was  perfuaded,  that 
his  defign  was  laudable.  If  he  had  been  a  fanatic, 
he  might  have  fancied  ft  revelation  in  favor  of  his 
defign ;  but  it  was  impoffible  that  imagination 
fhould  create  a  light  and  voice  in  dire6l  oppofition 
to  a  defign,  which  he  had  fo  much  at  heart,  and 
which  he  thought  fo  pious. 

Befides  :  This  whole  fcene  was  open  and  pub- 
lic, and  attended  with  none  of  thofe  circumftances, 
of  fecrefy  and  difguife,  which  ufually  attend  the 
revelations  of  enthuliafts  and  impoflors.  It  took 
place,  not  in  the  night,  but  in  full  day — not  in  a 
private  apartment,  or  retired  defert,  but  in  the  high 
road,  and  near  a  populous  city — not  when  Paul 
was  alone,  but  when  he  was  in  the  company  of  a 
number  of  people,  who  ail  faw  the  light  and  heard 
the  voice,  as  well  as  he,  though  they  underftood 
not  th«  words  whiclj  were  fpoken.     And  thefewere 


S£RM.  I.]        Evidences  of  the  Gofpd.  43 

not  Chrifti^ns,  but  enemies  to  Chriftianityj  as  well 

as  he. 

Nothing  can  be  more  abfurd,  than  to  fuppofe, 
tJiat  a  number  of  men,  all  violent  oppofers  of  the 
gofpel,  fhould  happen,  all  at  the  fame  moment,  to 
fancy,  that  they  faw  a  light,  and  heard  a  voice  jn 
confirmation  of  the  gofpel,  and  that  one  of  them 
fell  blind,  and  continued  fo  for  feveral  days,  if  no 
fuch  thing  had  taken  place. 

That  this  ftory  was  not  a  fi£lion  of  the  writer, 
but  a  faQ:  fully  believed  by  him,  is  as  evident,  as 
any  ancient  hiftoriciil  fa61;  can  pofiibly  be.  It  is 
publicly  lifferted  by  Luke  foon  after  it  is  faid  tp 
have  happened;  and  the  time,  place  and  circum- 
ftances  are  pointed  out ;  fo  that  it  might  eafily 
have  been  difproved,  if  it  had  not  been  true.  Paul 
himfelf,  in  two  of  his  public  defences,  and  in  the 
pi^efence  of  numbers  of  jews,  relates  the  ftory,  and 
appeals  to  it  as  a  proof  of  his  ApoftlejQiip,  which 
^e  would  not  have  done,  if  there  had  not  been  full 
evidence  of  the  truth  of  it,  He  alludes  to  it  alfo 
in  feveral  of  his  epiftles,  which  ftiews,  that  it  wa$ 
then  fully  believed  in  the  churches. 

This  vifion  produced  in  Paul  a  mighty  change, 
from  this  time  he  became  a  firm,  unwavering  be- 
liever, and  a  zealous,  intrepid  preacher  of  the  gof- 
pel. He  openly  profeffed  his  faith,  that  Jefus  was 
the  Son  of  God;  and  he  immediately  received  bap- 
tifm  the  inftituted  badge  of  difciplelhip.  And,  lac- 
ing divinely  inftrufled,  that  he  was  appointed  a 
minifter  and  witnefs  of  Jefus,  he  ftraightway  preach- 
ed him  in  Damafcus,  proving  that  he  was  the  very 
Chrift  foretold  by  the  prophets.  From  Damafcus, 
where  he  fiift  began  his  miniftry,  and  where  he 
foon  found  his  life  in  danger,  he  privately  efcaped 
to  Jerufalem.  There  he  joined  the  other  Apoftles, 
and  fpake  boldly  in  the  name  of  the  Lord  Jefus. 
Afterward,  being  ordained  by  certain  prophets  and 
teachers   of  the  church  as  an  ApoilJe  ©f  the  Gen- 


14  Evidences  of  the  Go/pel,        [Serm.  T. 

tiles,  be  travelled  through  the  various  provinces  of 
the  leiTer  AQa  :  Then  he  palTed  into  Europe  and 
vifited  the  moft  noted  places  in  ancient  Greece  : 
From  thence  he  went  into  Syria,  and  returned  to 
Terufalem.  Afterward  he  went  over  a  confiderable 
part  of  the  fame  ground  again,  confij^ming  the 
eburches,  which  he  had  planted. 

Wherever  he  went,  he  boldly  preached  this  new 
religion  in  the  moft  confpicuous  places,  efpecially 
in  the  Jewilh  fynagogues  ;  for  there  were  Jews  dif-. 
perfed  in  all  pans  of  the  Roman  empire.  In  ma- 
ny places  he  met  with  great  oppofition,  chiefly 
from  the  malice  of  the  Jews.  He  was  irriprifonedi 
tortured,  whipped,  ftoned,  and  once  handled  fo. 
violentlj'-  that  he  fell,  and  was  dragged  away  foi: 
dead.  But  none  of  thefe  things  moved  him,  nei- 
ther counted  he  his  own  life  dear  to  him,  that  fo 
he  might  finifh  with  joy  the  miniftry  which  he  had 
received.  God  wrought  fpecial  miracles  by  his 
hands  in  expelling  evii  fpirits,  healing  the  fick  and 
raifing  the  dead.  In  many  places, churches  under 
his  minrllry  were  planted,  improved  and  increafed 
to  great  celebrity.  Thus  he  continued  his  work, 
uniil  he  was  made  a  prifoner  at  Rome,  where  he 
remained  two  years,  confined  to  his  own  hired 
houfe;  yet  with  fo  much  liberty,  that  he  received' 
ail  who  came  to  him,  preaching  to  them  the  king- 
dom of  God,  and  teftifying  the  things  which  con- 
cern the  Lord  Jefus,  with  all  confidence. 

Paul  could  not  have  conduced  in  this  manner, 
if  he  had  not  believed  the  gofpel  to  be  divine.  He 
could  not  have  had  fuch  great  fuccefs,  if  he  had" 
not  exhibited  evidence  of  its  divinity.  The  mira- 
cles, which  he  wrought,  confirmed  the  teftimony 
which  he  gave  in  its  favor. 

And  certainly  Luke's  narrative  of  thefe  matters^ 
muft  have  been  true,  or  it  never  could  have  gained 
credit,  nor  would  he  have  thought  of  writing  it. 
For,  it  fliould  be  obferved,  this  is  not  a  narrative  o^ 


Serm.  1.3        ^Evidences  of  the  Cofpd.  l^ 

VzcviVs  private  life ^  but  of  his  public  miniftry.  If 
Paul  had  never  performed  fuch  travels,  preached 
in  fuch  places,  erected  fuch  churches,  wrought  f»ich 
miracles,  met  with  fuch  perfecutions,  flood  before 
iuch  councils  and  magiftrates,  and  made  fuch 
fpeeches  in  his  public  defence,  the  hiftorian,  who 
jhould  relate  thefe  things  as  recently  done,  would 
have  gained  no  credit,  but  muft  have  met  with  per- 
fect contempt. 

There  are  thirteen  epiftles  afcribed  to  this  Paul; 
and  whoever  reads  them  with  attention,  will  eafily 
fee,  that  they  were  written  by  the  fame  man,  whofc 
life  and  aftions  Luke  has  related  to  us.  Ther 
breathe  the  fpirit  of  that  celebrated  preacher  ;  they 
contain  the  fame  do6lnnes,\yhich,  Luke  fays,  Paul 
preached  ;  and  they  narrate,  or  allude  to  the  fame 
tranfaftions,  which  the  hi{loria.n,  has  afcribed  to 
him.  If  you  read  Luke's  hiflory,  and  Paul's  let- 
ters, you  will  fee,  there  is  no  collufion — no  com- 
bination to  fupport  each  other's  credit.  But  yet 
there  is  a  remarkable  coincidence  of  fafts;  a  coin- 
cidence which  is  worthy  of  notice,  as  it  ftrongly 
confirms  the  credit  of  both  writers.  For  where 
two  men  write  independently,  in  a  different  man- 
ner, on  different  occalions,  and  without  concert, 
their  agreement  in  the  relation  of  fafts  muft  be 
fuppofed  to  fpring  from  truth. 

Paul's  early  fentiments  and  manner  of  life — his 
perfecution  of  the  church — his  converfion — his 
preaching  in  Damafcus — his  danger  in,  and  efcape 
from  that  city— his  fuflFcrings — the  places  to  which 
he  carried  the  gofpel — the  fuccefs,  and  the  oppofi- 
tion  which  he  found  in  them — his  afh fiance  frorn 
other  Apoftles — his  imprifonments — his  felfdenials 
— -his  labors  for  his  own  fupport— his  conftancy 
and  perfeverance — his  miraculous  works,  are  rep- 
refented  in  his  epifiles,  as  they  are  related  in  the 
biflory  of  the  Afts,  with  only  this  difference; 
Luke  relates   them  with  the  freedom  and  boldnefs 


i6  Evidences  of  the  Gojpd,        [Serm.  I. 

of  an  hiflorian  writing  of  another  man  ;  Paul  al- 
ludes to  them  with  the  mode  fly,  or  appeals  to  tbem 
with  the  relu6lance  of  an  honeft  man  conllrained 
to  fpeak  of  hirafelf^ 

Any  difcerning  perfon,  reading  the  writings  of 
the  New  Teftament,  and  comparing  them  together, 
will  find  decifive  evidence  of  their  genuinenefs  and 
authenticity. 

But  we  liave  ftill  farther  evidence  in  their  favor. 

Every  man,  in  the  lead  acquainted  with  hiftory,, 
tnows,  that,  in  the  time  when  the  books  of  the  New 
Teftament  are  fuppofed  to  have  been  written,  there 
were  thofe  perfons  who  are  here  mentioned ;  as 
Auguftus,  Tiberius, Claudius,  Herod,  Pilate,  Felix, 
Feftus,  Caiaphas,  and  many  others  :  And  that  there 
were  thofe  fe£ls  and  claiTes  of  men,  which  are  here 
defcribed  ;  asPharifees,Sadducees,  Scribes  andHe- 
rodians  :  And  that  there  were  thofe  cuftoms  and 
ufages,  which  are  here  related  ;  as  the  feafts  of  the 
palfover  and  pentecoft,  the  ceremony  and  circum- 
cifion,  a  great  ftri£lnefs  in  obferving  the  labbath, 
and  in  reading  the  law.  It  is  well  known  that  the 
Jews  were  under  the  Roman  government,  paid 
tribute  to  the  emperor,  received  their  chief  magif- 
trates  hy  his  appointment,  could  put  no  man  to 
death  without  his  permiffion ;  and  many  other 
things  too  numerous  to  be  here  mentioned. 

Novv^  if  the  writings  of  the  New  Teftament  ex- 
hibit a  true  account  of  the  flate  of  things  in  that 
age,  we  muft  beUeve,  they  were  extant  in,  or  near 
tha,t  age.  And  if  the  authors  have  llriftly  regard- 
ed the  truth  in  every  thing  elfe,  why  fhould  their 
veracity  be  queflioned  in  things,  which  concern  the 
Lord  Jefus.  If  we  believe,  there  were  fuch  men 
as  Celar,  Herod  and  Pilate,  who  performed  the 
works  afcribed  to  them  ;  Why  may  we  not  believe, 
there  was.  fuch  a  p.erfon  as  jfefus  Chrijl,  who  per^ 
formed  the  works  afcribed  to  him? 


Serm.  I.]        Evidences  of  the  Go/pet.  ij 

That  there  was  an  extraordinary  perfon  called 
by  this  name,  who  did  many  wonderful  things, 
and  was  put  to  death  under  Tiberius  ;  and  that 
there  was  fuch  a  feft  as  Chriftians,  denominated 
from  him,  which  made  a  great  noife,  and  became 
very  numerous  in  the  world,  foon  after  the  death 
of  their  founder,  we  have  evidence  from  Heathen, 
as  well  as  Chriftian  writers. 

The  books  of  the  New  Teftament  were  early  re- 
ceived as  the  geiTUine  works  of  the  men,  whofe 
names  they  bear;  and  in  this  charrafter  they 
have  been  handed  down  to  the  prsfent  time.  Of 
this  we  have  as  good  evidence,  as  we  have  of  any 
ancient  fa6ts.  Writers  who  ftourilhed  foon  after 
the  Apoflles,  and  who  were  converfant  with  them, 
or  with  their  immediate  difciples,  can  even  now,  at 
this  diftance  of  time,  be  produced  as  witneflfes  of 
the  genuinenefs  of  almoft  all  the  books  of  the  Ktvf 
Teftament ;  as  the  four  Gofpels,  the  Afts,  thirteen 
Epiftles  of  Paul,  the  firft  of  Peter,  and  the  firft  of 
John.  And  writers  but  little  later  bear  witnefs  to 
the  authority  of  them  all. 

A  certain  writer  named  Papias,  who  lived  foon 
after  the  Apoftles,  and  was  converfant  iv'ith  their 
immediate  difciples,  is  quoted  hyEufehius,  a  church 
hiftorian,  in  confirmation  of  the  gofpel  o{ Matthew, 
Jujlin,  Irenceus  and  Clement  of  Alexandria,  who 
wrote  about  the  middle  of  the  fecond  century, 
(juote  feveral  paffages  out  of  Mark's  gofpel,  and 
prove  that  he  wrote  it,  and  that  it  was  feen  and 
commended  by  the  Apoftle  Peter.  Paul  himfelf 
has  given  his  fa^Qion  to  Luke's  gofpel  by  quoting 
a  paflage  from  it  in  Jhis  firft  epiftle  to  Timoth)'^. 
The  ancients  generally  apply  to  Luke  thefe  words 
of  Paul  to  the  Corinthians,  '  We  have  fent  the 
brothejr,  whofe  praife  is  in  the  gofpel  through  all 
the  churches.*  Origen  declares,  that  Luke's  gofpel 
was  approved  by  Paul.  It  is  quoted  by  Jiijlin&nA 
others  in  the  fecond  century,   near  the  times  of  the 


i8  Evidences  of  the  Go/pet.         fSERM.  !» 

Apoftles.  Irtncsus,  who  was  acquainted  with  Po^ 
lycarp,  a  difciple  of  the  Apoftle  John,  has  with 
great  accuracy  proved  the  genuinenefs  of  the  gofpct 
received  under  the  name. of  that  Apoftle.  Several 
Other  early  fathers  afcribe  it  to  him,  and  fay,  that 
the  authority  of  it  was  never  controverted  in  the 
church.  Euftbiiis  informs  us  that  John  read  and 
approved  the  gofpels  of  Matthew,  Mark  and  Luke, 
and  added  his  own  as  a  fupplement  (o  them.  The 
book  called  Mf  ABi  oj  the  Apojlles,  compared  with 
Luke's  gofpel,  appears  to  have  been  written  by  the 
fame  author.  All  the  ancients  agree  that  it  was 
compofed  by  Luke,  and  received  in  the  church  as 
an  authentic  hiftory.  As  fuch  it  is  quoted  by  Cle^ 
ment  of  Rome,  who  was  a  companion  with  Paul ; 
hy  Papias,  who  converfed  with  men  of  the  Apof- 
tles* times ;  by  Polycarp,  who  was  John's  difci- 
ple ;  and  by  Irenxus,  who  lived  in  the  fecond  cen- 
tury. 

Thirteen  of  P^xji/'i  epi flies,  with  the  firft  of  Peter^ 
and  the  firft  of  John,  were  never  queftioned  ;  for 
there  were  particular  churches  or  perfons,to  whom 
all  the  originals,  except  the  two  laft  mentioned  t^ 
piftles,  were  direfied.  Thefe  originals  were  care- 
fully preferved  in  the  churches  which  received 
them,  as  Tertullian  fays,  down  to  his  time,  which 
was  the  third  century.  They  were  acknowledged, 
without  hefitancy,  hy  the  whole  Chriflian  church, 
as  Clement  and  Origen  affirm.  They  were  cited  as 
Paul's  epiftlcs,  in  the  very  age  in  which  they  were 
written,  and  in  the  next  fucceeding  age,  and  fo  on 
in  every  age  fince. 

The  epiftle  to  the  Hebrews,  that  of  James,  and 
that  of  Jude,  the  fecond  of  Peter,  the  fecond  and 
tVwd  of  John,  and  the  Revelation,  were  not  at  firft 
univerfally  received  :  But  v/e  find,  by  the  teftimo- 
ny  of  a  number  of  the  before  mentioned  fathers, 
that,  after  fome  inquiry,  they  were  admitted  as 
genuine    and  authentic   in  the  earlieft  times.     As 


Serm.  1.3         £vi(knces  of  the  Gofpcl.  ig 

thefe  books  were  written  either,  to  Chriftiar.s  dif- 
perfed  abroad,  or  to  private  perfons,  it  was  not  fo 
cafj  at  once  to  afcertain  their  authority,  as  it  was 
that  of  the  other  books,  which  were  direfUd  to 
particular  churches  ;  for  there  the  author's  hand- 
writing, and  the  chara6ler  of  the  mefTengers  who 
brought  them  were  well  known,  and  there  they 
were  immediately  and  repeatedly  read. 

The  caution  with  which  the  churches  received 
fome  of  the  books  of  the  prefent  canon,  Ihews 
that,  in  this  important  matter,  they  did  not  a6i:  with 
a  hafty  credulity,  but  with  a  jufl  concern  to  avoid 
impofition.  So  that  the  canon  of  the  New  Tefta- 
ment  Hands  on  better  footing,  than  if  no  doubts 
had  arifen  about  any  part  of  it. 

Not  only  were  thefe  books  univerfally  received 
by  Chriftians  of  the  early  ages,  but  publicly  read 
in  the  churches.  Paul  orders  his  firft  epiftle  to 
the  Theffalonians  to  be  read  to  all  the  holy  breth- 
ren J  and  his  epiftle  to  the  Coloflians  to  be  com- 
municated to  the  church  of  the  Laodiceans.  And 
Peter,  in  his  fecond  epiftle,  fignifies,  that  Paul  had 
written  a  number  of  epiftles,  which  were  generally 
known  in  the  churches.  Juftin  Martyr,  in  a  book 
which  he  wrofe  about  forty  years  after  the  Apof- 
tolic  age,  fpeaks  of  the  writings  of  the  Apoflles,  as 
read  every  Sabbath  in  the  Chriflian  congregations. 

From  thefe  teflimonies  it  appears,  that  the  books 
of  the  New  Teftament  were,  in  that  age  in  which 
they  were  written,  and  in  the  next  fucceeding  age, 
received  as  the  genuine  works  of  the  men  whofe 
names  they  bear.  And  from  age  to  age  the  telli- 
monies  of  their  reception  became  more  and  more 
numerous.  Yea,  we  find,  within  about  fifty  years 
after  the  Apoflles,  the  teflimonies  of  heathens  and 
infidels,  that  there  were  fuch  books  extant  as  thofe 
which  we  now  receive,  and  that  thefe  books  were 
acknowledged  and  xcvered  by  Chriftians, 


^6  JEmdenas  of  the  Co/pel        [SerM.  t; 

Thefe  writings  wtte  early,  probably  within  forty 
or  fifty  years  after  Chrifl's  afcention,  collefted  into 
a  volume,  and  treated  by  Chriftians  with  peculiat 
marks  of  faith  and  reverence. 

Now  if  thefe  books  had  not  been  genuine,  it  is 
impoffible  that  they  fhould  have  gained  fuch  uni- 
Tjerfal  credit  among  Chriftians.  If  there  had  been 
no  fuch  men  known  as  their  reputed  authors,  they 
never  could  have  obtained  any  credit  at  all.  The 
authors  appear  under  appropriate  names  and  char- 
afters,  call  themfelves  apoftles  and  difciples  of  Je- 
fus  ;  relate  many  remarkable  fafts  as  then  recent 
and  notorious  ;  mention  many  miraculous  works 
performed,  and  fupernatural  gifts  exercifed  by 
them,  in  fuch  places,  and  in  the  prefence  of  fu-ch 
perfons  and  churches;  appeal  to  the  public  for  the 
truth  of  many  of  the  fa6ls  related;  reprefent  them- 
felves and  other  apoftles  as  having  been  prefent  in 
thefe  and  thofe  places,  and  there  preached,  wrought 
miracles,  made  converts,  formed  churches,  and 
imparted  fupernatural  gifts.  Now  it  is  impoffible 
that  any  perfons,  efpecially  focieties,  fhould  have 
received  thefe  books,  if  they  had  never  feen  fuch 
men,  known  fuch  fafts,  or  heard  of  fuch  churches. 
Every  one  who  faw  the  writings  vv^ould  natilrally 
inquire,  Where  are  the  churches  which  are  here 
addreffed  ?  Who  are  the  men  that  fpeak  of  them- 
felves as  fo  generally  known  ?  Who  has  ever  been 
acquainted  with  the  matters  which  they  relate  with 
fo  much  aifurance  ?  Afk  yourfelves  :  Would  the 
hiftory  of  the  late  American  war.  and  the  revolution 
ivhich  followed,  be  received  with  any  regard  among 
the  people  of  America  in  the  prefent  age,  if  no  fuch 
events  had  taken  place  ?  Or  would  fuch  a  fiditious 
hiftory  go  down  with  credit  to  fucceeding  ages  ? 
The  reception  of  a  hiftory  relating  to  fa£ls  of  recent 
exiftence  and  public  notoriety,  is  an  evidence  of 
its  truth. 


S^RM.  L]        Evidences  of  the.  GofpeU  2a,. 

If  any  man  doubts  the  genuinen^fs  of  thefe  books,| 
let  hijn  lay,  when  they  wejre  forged.  It  was  not 
while  the  apoftles  were  Hving ;  for  they  would 
have  dete6led  and  fuppreffed  the  fraud-  It  was  not 
after  their  death  ;  for  then  the  cheat  would  not  have 
fucceeded.  The  books  pretend  to  have  been  fenf 
abroad  by  the  authors  themfelves.  P4urs  epiflles, 
for  example,  profefs  to  have  been  written  by  him, 
at  fuch  a  time,  ^nd  in  fuch  a  place  ;  to  have  been 
fent  to  fuch  churches,  by  fuch  meffengers;  and  to 
have  been  figned  by  his  own  hand.  Now  if  thefe 
churches  had  never  received  fuch  letters,  or  feerl 
fuch  meffengers,  or  if  Chriftians  in  general  had 
never  heard  of  fuch  writings,  until  fome  years  after 
they  pretend  to  have  been  fent  abroad  and  publicly 
read — this  would  have  been  a  fujScient  reafon 
never  to  have  admitted  them. 

Moft  of  Paul's  epiftles  were  written  to  noted 
thurches  in  populous  cities  ;  and,  confequently,  if 
they  were  genuine,  they  miift  have  been  knowri 
before  his  death.  If  they  had  not  appeared  until 
after  his  death,  the  churches  to  which  they  pre- 
tend to  have  been  fent,  would  have  declared,  thej 
never  received  them,  and  thus  have  ejipofed  the  de- 
ception. 

In  fhort,  if  we  fuppofe  the  books  of  the  New 
Teftament  to  be  fpurious,  we  muft  fuppofe,  thac 
the  Chriftians,  in  the  Apoflolic  and  fucceeding  a« 
ges,  among  whom  were  many  learned,  arid  doubt- 
lefs  many  honeft  men,  did  all, .  in  the  feveral  dif- 
ferent countries  of  Chriilendom,  without  any  con- 
ceivable motive,  confedera.te  in  a  fraud,  and  agree 
to  impofe  on  ;^the  world.  A  fuppofition  this, 
which,  if  admitted,  puts  an  end  to  all  hiflorical 
Credit. 

Befides  ;  as  one  well  obferves,  *'  It  is  eafy  to  dif-* 
tover  the  writings  of  the  New  Teftament,  particu- 
larly Paul's  epillles,  to  be  original.  His  very  foul 
fpeaks  in  all  his  v/ritirigs.     There  is  that  undiffcni~ 


22  Evidences  of  iht  GofpeL        [Serm.  L 

bled  zeal  for  the  glory  of  God  and  the  falvation  of 
mankind;  that  courage — that  difregard  to  his  owii 
intcreft,  when  it  interfered  with  higher  views — that 
boldnefs  of  expreflion — that  life  and  fpirit  which 
are  hard  to  be  counterfeited.  The  fame  force  and 
energy,  which  animated  all  his  aftions,  and  em- 
powered him  to  fpVead  the  gofpel  from  eaft  to 
weft,  ennobles  all  his  compofitions  ;  and  it  would 
be  almoft  as  impoflible  for  an  impoftor  to  write  as 
Paul  did,  as  it  would  be  to  aft  as  he  did.  It  isve- 
ry  difficult  to  perfonate  fuch  a  warm,  afFeftionate 
and  interefting  writer.  There  is  an  exaft  refem- 
blance  in  his  fpeeches  and  in  his  epiftles.  In  both 
there  is  the  fame  greatnefs  of  fpirit,  the  fame  glow- 
ing language,  the  fame  elevated  thoughts,  warm 
from  the  heart.  In  both,  he  fpeaks  and  writes  with 
too  animated  a  zeal,  to  be  a  cold  deceiver;  with 
too  much  fenfe,  folidity  and  conliftence,  to  be  an 
enthufiaft." 

Of   our  preceding  reafonings  this  is  the  refult  f^ 

THE   RELIGION    OF   THE   GOSPEL    IS   DIVINE. 

This  religion,  if  it  be  divine,  muft  be  fupremely 
important.  Do  you  believe,  that  God  has  fent  in- 
to the  world  a  Savior  from  heaven — has  borne 
witnefs  to  him  by  miracles  and  wonders — has 
fubje6led  him  to  death  for  our  redemption,  and 
raifed  him  from  the  dead  by  his  mighty  power- 
lias  given  fupport  to  the  religion  which  this  Savior 
taught,  and  by  a  wonderful  providence — has  con- 
veyed it  down  to  our  day  with  full  evidence  of  its 
heavenly  original  ?  Do  you  believe  all  this  ?— 
Surely  you  muft  believe,  that  this  is  a  religion  in 
which  mankind  are  infinitely  concerned. — Come 
forward  then  ;  make  an  open  profeffion  of  it,  and 
tell  the  world,  you  are  not  afliamed  of  it. 

Faithfully  attend  on  the  inftituted  worfhip  of 
Ood.  This  is  a  great  fecurity  againft  irreligion 
and  infidelity.     That  Chriftians  may  hold  fa  ft  the 


Serm.  1.3         Evidences  of  the  Co/pel.  23 

profeffion  oiF  their  faith,   the  Apoftle  enjoins  them 
to  keep  up  their  religious  affemblies. 

Be  felicitous  to  obtain  a  fhare  in  the  great  blef- 
fings,  which  this  religion  offers  to  you.— Seek  par- 
don and  glory,  in  the  way  which  it  prefcribes,  by 
repentance  of  fin  and  faith  in  the  redeemer.  There 
is  no  other  name  by  which  you  can  be  faved. 

Endeavor  to  extend  the  knowledge,  advance  the 
honor  and  promote  the  fuccefs  of  the  gofpel ;  put 
to  lilence  the  ignorance  of  foolifli  men  ;  corifirm 
them  who  waver ;  ftrengthen  fuch  as  are  weak ; 
encourage  the  young  and  tender,  and  guard  them 
againft  the  inftru6lions  which  caufe  to  err.  If  yott 
alk,  How  this  fhall  be  done  ? — take  the  Apoftle's 
advice,  "  Only  let  yOur  converfation  be,  as  it  be* 
Cometh  the  gofpel  of  Chrift*'* 


Bd 


SERMON      II. 


EPHESIANS  i.  1,  2,  3. 

Paul,  an  Apojtle  of  Jejus  Chrijl,  iy  the  toitl  of  God  t9 
the  faints  which  are  in  Ephefiis^  and  to  the  faithful 
in  Chrijl  Jefus.  Grace  be  to  yoii^  and  peace  from 
God  our  Father,  and  from  the  Lord  Jefus  Chrifi, 
Bleffed  be  the  God  and  Father  of  our  Lord  Jefus 
Chrijl,  who  hath  blejfed  us  with  allfpiritual  bleffings 
in  heavenly  places  m  Chriji. 

EpHESUS,  the  city  in  which  the  church 
here  addreffed  was  colle6led,  was  the  metropolis  of 
Leffcr  Afta  ;  and  lying  on  the  fea  coaft,  it  was  a 
place  of  confiderable  trade.  The  Greeks  inhabit- 
ing this  city  were  zealous  idolaters.  They  are  faid, 
in  the  19th  Chapter  of  the  A6ts,  to  be  "  worjfliip- 
pers  of  the  great  goddefs  Diana,  and  of  the  image 
that  fell  down  from  Jupiter."  In  this  city  flood 
the  temple  of  Diana,  which,  for  its  grandeur  and 
magnificence,  was  conlidered  as  one  of  the  wonders 
of  the  world.  The  Ephefians  were  alfo  celebrated 
for  their  fk'.ll  in  the  arts  of  magic  and  divination, 
as  we  find  in  the  Chapter  before  cited.  And  from 
this  epiftle  of  Paul,  we  learn  that  they  were  alfo  in- 
famous for  luxury,  lafcivioufnefs  and  all  unclean- 
Tircfs.  In  this  city  dwelt  great  numbers  of  Jews, 
who  hihd  a  fynagogue  here  for  divine  worfhip,  in 


&£KU,  Ilr]  Diities  of  thp,  ^c,  it^ 

which  Paul  preached  for  feveral  pionths..    This   is 

,  theftrft  account!,  which  we  have,  of  the.pubh'cation 
of  the  gofpel  in  this  city.  After  his  departure,  A- 
poUos,  who  was  an  eloquent  man  and  mighty  in  the 
fcriptures,  came  to  Ephefus.  He  had  been  educat- 
ed in  the  Jewifli  religion  ;    b,ut. haying;  lately  been 

i  inftru£|ed  in  the  way  of  the  Lord,  he  carne  and 
taught  it  diligently  in  the  fynagpgue.  Paul,  not 
long  after  thisj  returning  to  Ephefu^,  preached  there 
above  two  years  together;  *' So  that  not  only  the 
Ephefiq%s^- hat  all  who  dwelt  inAji^a  heavd,  the  word 

,  ot  the  Lord,  bo.th.  Jews  and  Greeks  ;  ..and  God 
wrought  fpecial  miracles  by  ,  the .  hand's  of  Paul. 
And  the  name  of  th.e  Lord  Jefus  was  magnified  ; 
and  many  believed,  and  caiiie  arjd  GonfelTed  their 
evil  deeds ;.,  and,  the  word  of  the  J^ord  mightily 
grew  arid  prevailed." 

Sometime  after  Paul's  departure  from  Ephefus^ 
we  find  that  he  was  {eijt  a  prifoner  to  Rome,  Jn 
his  confinement  he  wrote  feveral  epiRIes  to  church- 
es and  chriftian  friends  ;  and,  among  others,  this  to 
the  church  of  Ephefus ;  for  he  calls  himfelf,  'Chap. 

/lY 9  the  prifoner  of .  Jefus  Chrifi  for  the  Gentiles. 

He  dire6ls  this  letter  to  the  faints  which  are  at  £- 
phefus,  and  to  the  faithful  in  Chrifi  Jcfus,,  i.  e.  not 
only  to  thofe  in  Ephefus  who  had  believed,  but'  to 
thofe  in  other  parts  of  Afia,  who  had  heard  the 
word  of  the  gofpel  from  him,  while  he  was  preach- 
ing in  tbat  city.  So  he  orders  hjs  epiftle  to  the  Co^ 
loffians  tq  fe^.^'^^^d  filfo  in  the  church  of  the  Laodi^ 
ceans.        ^"    *' '",  " 

Thedefign  of  this  epiftle  is  more  fully  to  inftrudt 
them  in  the  nature  of  that  gofpel  which  they  had 
received  ;  to  guard  them  againft  certain  errors,  to 
which  they  were  expofed  from  the  influence  and 
example  of  unbelieving  Jews  and  Gentiles  ;  and  to 
inculcate  upon  them  the  importance  of  a  conver- 
fatioii  becoming  their  faith  and  profeffion.     It  con- 

,  l^ins  the  fubftance  of  the  gofpel ;    And  one  who 


jg|  '   Duties  of  the  [Serm.  II,' 

reads  and  underftands  it,  will  have  a  good  acquaint- 
ance with  that  religion  which  Paul  taught  in  all  his 
cpiftles  and  difcourfes. 

I  intend,  if  providence  ftiall  give  me  opportuni- 
ty, to  illuftrate  and  improve  this  whole  epiftle  ;  in 
doing  which  I  fhall  lay  before  you  a  fyRem  of 
chriftian  doBrines  and  precepts  in  the  order  and 
connexion  in  which  the  Apoftle  has  arranged  them. 
At  prefent  I  fhall  confine  myfelf  to  the  words 
which  have  been  read. 

Paul  here  ^alls  himfelf  an  Apojile  of  Jcfus  Chrijl. 
The  word  Apofie  fignifies  a  meffenger  fent  on 
fome  particular  bufmefs.     Jefus  Chrift  is  called  an  | 
Apojile,  becaufe  he  was  fent  of  God  to  inftrud  and 
redeem  mankind.     Paul  and  others  are  called  ^- 
pojlks,  becaufe  they  were  fent  of  Chrilt  to  teach  the 
doarines  which  they  had  received  from  him.     Tq 
the  eleven  difciples,  after  his  refurreaion,   he  fays, 
<'As  the  Father  hath  fent  me,^  fo  ferid  I  you.     All 
power  is    given  me  in  heaven  and   in   earth.     Go 
teach,  o\' profelyte,2i\\  nations,teaching  them  to  ob- 
fei-ve' nil    things   whatfoever  I   have   conimanded 
you."     Their  commiflion   did  not   confine  them 
within  any  prefcribed  limits,  as  did  the  commifTion 
of  thofe  whom  the  Apoftles  ordained  over  particu. 
lar  churches;  but  it  authorized   them  to  go  fo^jh 
and  fpread   the  gofpel  in  all  parts  of  the  world ; 
^nd    to  confirm  this  extenfive  commiflion  as  well 
as  to  give  their  miniflry  fuccefs.    Chrift,  according 
to  this' promiffe,  wrought  with  them,  and  eflablilhed 
their  word  with  figns  foUowmg: 
'    Paul  fays,  He  was  an  Apoftle  hy  the  -will  of  God,, 
In  his  epiftle  to  the  Galatians  he  ftyles   himfelf,  an 
Apofile,not  oj  nan  neither  by  man,  but  by  Jefus  Chrijl, 
and  God  the  Father,     He  received  not  his  call  or 
commifnon  fromman.nor  was  he,  as  Ma«/w^J  was, 
chofen  to  his  Apoftleftiip  by  men  ;  but  he  was  call- 
ed  by  Jcfus  Chrijl,  who  in  perfon  appeared  to  him 
for  this  end,  that  he  might   fend  him  among  the 


Serm.  II.]  Chr.ijlian  Religion,  zj 

Gentiles;  and  by  God  the  Father,  who  revealed  his 
Son  in  him,  and  chofe  him  that  he  ftiould  know 
his  will,  and  be  a  witnefs  of  the  truth  unto  all 
men. 

But  though  he  was  called  of  God  by  revelation, 
yet  it  was  not  a  fecret  revelation  known  only  to 
himfelf,  like  the  revelations  on  which  enthufiafts 
and  impoftors  ground  their  pretenfions  ;  but  it  was 
a  revelation  made  in  the  moft  open  and  public 
jnanner,  attended  with  a  voice  from  heaven,  and  a 
light  which  outflione  the  fun  at  noonday,  and  ex- 
hibited in  the  midft  of  a  number  of  people,  to 
whom  he  could  appeal  as  witneffcs  of  the  extraor' 
dinary  fcene, 

Notwithftanding  this  heavenly  vifion,  Paul  en- 
tered not  on  the  execution  of  his  apoflolic  office, 
nor  once  prefumed  to  preach  the  gofpel,  till  Anar 
nias  came  to  him,  and,  laying  his  hands  on  him, 
declared,  that  God  had  chofen  him  to  bear  Chrill's 
name  among  the  Gentiles.  The  truth  of  this  dec- 
laration Ananias  confirmed  by  a  fudden  and  mi- 
raculous reftorationof  Paul  to  his  fight.  Nor  was 
he  received  by  the  Apoftles  at  Jerufalem,  until  he 
was  recommended  to  them  by  the  teftimony  of  Bar- 
nabas, who  had  been  intimately  acquainted  with 
thefe  previ^ous  tranfaftions..  Nor  did  he,  after  all, 
go  forth  to  execute  his  commiffion  among  the  Gen- 
tiles, until  the  elders  of  the  church  at  Antioch  had 
folemnly  feparated  him  to  this  work  by  failing  and 
prayer,  and  the  impolition  of  their  hands. 

The  great  bufmefs  of  Paul  and  the  other  Apof- 
tles was  to  diffufe  the  knowledge  of  the  gofpel,  and 
plant  churches  in  various  parts  of  the  world.  And 
when  a  competent  number  of  believers  were  col- 
le6led  in  a  particular  place,  fome  mete  perfon  was 
ufually  ordained  to  refide  among  them  as  a  ftated 
teacher.  Accordingly  we  find  Timothy  ordained 
oyer  this  church  of  Ephefus,  by  the  laying  on  of 
the  hands  of  the  prefbytery,  of  which  Paul  himfelf 

B4 


2  8  •   Htutks  df  the  JSeh  M-.  Hi' 

was  one.     And  the  atilhdiitjr'w'hich  Timothy  liatl 

fhlis"  received,  the  I'a'n^t:  he  was  ordered  to  comtftit 

to  faithful  men,  who  fliould  be  able  to  teach  others; 

and  he  was  cautioned  to  lay  hands  fuddenly  on  no 
Inan.  -.....,/  ....  x...,.   . 

Paul  was  an  Apoftle  according  to  the  will  of 
God,  as  he  was  ca'lled  to,  and  ftirnifhed  for  the 
tvork  of  an  Apoftle  by  rievelatiort  from  God,  and 
as  he  was  introduced  into  the  Appftolic  office  in  an 
dfieh  and  fojemn  manner,  accoYdi^g  to  the  inftitu- 
fipnbf  God.  ';  ^''^•'  -  ^;^-'^' ■•i;>  f-  ■  '  '-V 
*^'*  Faiil  direCls  this' epiftle  to  thefiinisandfaithfiit 
By  the  fame,  or  firhrlar  appellations,  he  in  moft 
of  his  epifdes  addreffes  the  churches  of  Chrillians. 

We  cannot  •fiippofe,  that  he' intends  by  thefe 
terms', to  declare'^//  the  rHeii?B^rs  of ' this,  or  any 
other  particular  church  to  Be  godly 'perfons  ;  for 
tjlis  i^  faft  was  not  the  ftate  ''c^f  "sfny'chTirtih.  in. 
^ir^he  churches  founded  by' tile  Apoftles  thei*6 
ifere  many,  who  after  fome  trme  difcovered  th« 
cbrruption  and  wickednefs  6f  their  hearts.  The 
ph]':afes  rathfer  denote,  that  they- had  been  called  out 
of  the  world,  and  feparated  from  others,  that  they 
might  be  a  peculiar  people  unto  God.  The  words, 
faints,  faithful,  brethren,  'dfciples,  chriflidns,  are  often 
tiftd  in  a  general  (enfe,  to  exprefs  rrien's  vifible, 
rjrOfe fifed  chatafter,  rather  than  a'ny^  certain  judg- 
ment concerning  the  habitualtfempfer  of  their  hearts. 
The  fabbath,  the  temple,  its  utenfils,  and  the 
ground  on  which  it  flood,  are  called  holy,  becaafe 
the)^  were  feparated  from  a  common  to  a  facred, 
•life.  The  nation  of  the  Jews,  corrupt  as  they  were, 
are  called  a  holy  nation,  becaufe  theywere  feparated 
from  other  nations  for  the  fervice  of  the  true  God, 
!^o  the  Chriftian  church  is  called  a  holy  nation,  a 
peculiar  people,  to  fhew  forth  the  praifes  of  him,  who 
..had  called  them,  out  df  darknefs  into  his  marvellous. 
tight.  In  many  places  the  word  faints  ftands  op- 
pbfed,  not  to  unfound  ChriftiaUSj  but" to  heathens. 


SerWv  IL]  Chrijlian  Religion.  ^f^ 

ticmtvtx,  chough  the  Apoftle  docs.n®t,  by  thefc 
terms,  declare,  that  the  Ephefian  profeflbrs  were  all 
j)ure  in  their  hearts,  yet  he  taught  them,  and  he 
teaches  Us,  that  all  tiught  to  be  fo.  We  are  calkd 
to  be  holy  ;— ^^Pv^e  dre  brought  to  the  enjoyment  of 
gofpel  hopes  and  privileges,  that  we  might  ferve 
God  in  newn^fs  of  fpiiit^ — that  we  might  not  be 
conformed  to  this  world,  but,  being  transformed 
by  the  renewing  of  our  mind,  might  prove  wloat  is 
the  acceptable  will  of  God. 

The  religion,  which  we  pr6fefs  contains  the  high- 
eft'  motives  Co  purity  of  heart  and  life.'  If  content 
with  a  verbal  profeflion  of,  and  external,  compli- 
ance With  this  religion,  we  regard  iniquity  in,  our 
hearts—- we  are  guilty  of  the  vileft  prevarication ; 
and  our  religiori,  inftead  of  faving  us,  will  but 
f>lunge  us  the  deeper  into  infamy  and  mifery. — - 
That  which  is  the  vifible,  ought  to  be  the  real  char- 
^lifter  of  Chrifti^ns ;  'faints  and  faithful  in  Chrifl  Je^ 

'-The  Apoftle,  in  the  next  place,  expreCfes  his  fer- 
ment defire,  that  thefeEphefians  might  receive  ^r^?c^ 
'-^nd  peace  fr&m  God  our  Father^  and  from  the  Lordje- 
fas  Chrifl.     Under  thefe  general  terms  are  compre- 
-bended  all  the  glorious  bleflings  which  are  reveal- 
-ed-and  offered  in  the  gofpel. 
'  -  Grace  fignifies,  free,  undeferved favor.     Such  are 
"atll  the   bleflings   which  we  receive  through  Chrift. 
If  we  deferved,  or  could  claim  them  from  the  juf- 
tice  of   God,    on  the  foot  of  our  own  works,  there 
would  have  been  no   need   of  the  interpofition  of 
a  Savior.     He  came   only  to   fave   them  who  are 
loft. 

The  pardon  of  fm  is  grace ;  for  it  is  the  i^mif- 
fion  of  a  deferved  puniihment. — "The  wages  of  fin 
is  death." 

Eternal  life  is  grace,  for  it  is  a  happinefs  of 
which  we  are  utterly  unworthy.     *'  They  who  re- 


$0  .  Duties  of  the  [Serm.  U. 

ceive  abundance  of  gr^ce   reign   in   life  by  Tefus 
Chrift." 

The  influences  of  the  divine  fpirit  are  grace ;  for 
they  are  firft  granted  without  any  good  difpofitions 
on  our  part  to  invite  them  ;  they  are  continued  e- 
ven  after  repeated  oppolitions ;  they  prepare  us  for 
that  world  of  glory,  for  which  we  never  (hould 
qualify  ourfelves. 

Thefe  bleflings  come  to  us  through  Chrijl.  They 
are  the  fruits  of  his  atonement  and  mediation.—^ 
•But  ftill  they  are  the  fruits  of  God's  grace,  as  much 
as  if  he  had  bellowed  them  abfolutely,  and  with- 
out this  wonderful  purchafe  ;  for  the  gift  of  the 
Savior  is  the  confequence  of  the  grace  of  God, 
*'Who  fo  loved  the  world,  that  he  fent  his  only  be- 
gotten Son,  that  we  might  live  through  him." 

The  Apoftle  wifhes  to  the  Ephefians  pcace^  as 
well  as  grace.  By  this  we  are  to  un(ierftand  that 
peace  of  mind,  which  arifes  from  a  perfuafion  of  our 
intereft  in  the  favor  of  God.  Our  peace  with.Gqi 
is  immediately  conne6led  with  our  faith  in  Chrift. 
<*Being  juftified  by  faith,  we  have  peace  with  God," 
Our  peace  of  mind  is  connefted  with  our  knowledge 
of  the  fmcerity  of  our  faith.  "  If  our  heart  con- 
demn us  not,  we  have  confidence  toward  God."-r- 
The  fincerity  of  our  faith  is  proved,  by  the  fruits  gf 
it  in  oiir  lives.  The  way  to  enjoy  peace,  is  to  in- 
creafe  in  all  holy  difpohiions,and  to  abound  in  ey-« 
ery  good  work. 

If  the  Apoftle  wifhed  grace  and  peace  to  Chrif- 
tians,  furely  they  ftiould  feel  fome  foJicitude  to  en- 
joy them.  You  think  your  minifter  fhould  becon- 
cerned  for  the  happinefs  of  his  people  ;  but  ought 
not  every  one  rather  to  be  concerned  for  his  own  ? 
You  cenfure  the  coldnefs  which  you  obfervein  the 
teachers  of  religion  ;  you  wifh  they  were  more  zeal- 
ous and  animated  :  And  will  you  at  the  fame  time 
negleft  the  means  of  religion,  which  you  enjoy  ? 
You  would  have  others  take  more  pains   for   youy 


SfiRM.  IIJ  Chrijian  Religion.  3^ 

falvation  :  And  will  you  take  no  pains  for  your 
own  ?  Let  every  man  give  diligence  for  himfelf, 
that  he  may  obtain  grace  and  peace  from  God  our 
Father,  and  from  the  Lord  Jefus  Chrill. 

The  Apoftle,  in  the  words  which  follow,  expref- 
fes  a  ftrong  and  lively  fenfe  of  gratitude  for  the 
rich  and  ineftimable  bleflings  granted  through 
Chrift  to  an  unworthy  race.  Blejfed  he  tJu  God  and 
Father  of  our  Lord  Jefus  Chrijl,  who  hath  blefed  us 
with  all  fpiritual  hleffings  iv,  hcavtnfy  places^  Qr  in 
heavenly  things,  in  Chrifl. 

The  common  bleflings  of  providence,  as  food 
and  raiment,  health  and  liberty,  are  valuable  for 
the  prefent,  and  call  for  daily  returns  of  praife. — 
But  thefe  are  only  temporal  and  earthly  goods. 
The  bleflings  revealed  in  the  gofpel,  and  difpenfed 
to  us  through  Chrifl;,  are  of  a  different  nature  and 
of  higher  importance.  They  are  called  fpiritual 
and  heavenly  things.  They  are  accommodated  to 
our  fpiritual  wants  and  deflres — they  come  down^ 
from  heaven,  prepare  us  for  heaven,  and  will  be 
completed  in  our  admiflion  to  heaven.  The  in- 
fluences of  the  fpirit  are  heavenly  gifts — the  reno- 
vation of  the  heart  by  a  divine  operation  is  wifdom 
from  above — the  renewed  Chrifl:ian  is  born  from 
above  and  become  a  fpiritual  man — the  fl;ate  of 
immortality  which  Chrifl;  has  purchafed  for  believ- 
ers, is  an  inheritance  referved  for  them  in  heaven 
— in  the  refurredion  they  will  be  clothed  with  a 
houfe  from  heaven,  with  fpiritual  and  heavenly 
bodies,  and  they  will  be  made  to  fit  together  iu 
heavenly  places  in  Chrifl;  Jefus. 

The  Apoftle  fays,  "God  has  blefled  us  with  all 
fpiritual  bleflings  in  heavenly  things" — with  all 
things  neceflary  to  bring  us  to  the  enjoyment  of 
himfelf  in  heaven.  "The  divine  power,"  fays  St. 
Peter,  "  hath  given  us  all  thinners  which  pertain  to 
life  and  godlinefs,  through  the  knowledge  of  him 
who  hath  called  us  to  glory  and  virtue — and  hath 


3-2  Duties  of  the  ^^erm.  II, 

given  us  exceeding  great  and  precious,  promifes, 
that  by  them  we  might  be  partakers  of  a  divine  na- 
ture." 

The  particular  bleffings  vouchfafed  to,  and  de- 
figned  for  believers,  are  enumerated  in  the  follow- 
ing verfes  ;  fuch  as  eledion  and  vocation,  to  be  the 
people  of  God — predeflination  to  the  adoption  of 
children — acceptance  in  Chrift  Jefus  and  redemp- 
tion through  his  blood — the  revelation  of  the  myf- 
tery  of  God's  will — a  tille  to  the  heavenly  inherit- 
ance— and  the  fan6lification  and  fealing  of  the  ho- 
ly fpirit.  To  difplay  the  nature  and  importance 
of  thefe  bleffings  >ve  fhall  have  occafion  hereafter 
in  the  profecution  of  our  defign. 

I  would  now  obferve,  that  the  bleffings  granted 
to  the  Ephcfian  believers,  are  alfo  tendered  to  us^ 
God  in  his  fovereign  goodnefs,  has  chofen  us  from 
among  the  nations  of  the  world  to  be  his  peculiar 
people,  and  to  enjoy  his  oracles  and  ordinances.— 
He  offers  to  us  the  honors  and  felicities  of  adop- 
tion, and  the  remiffion  of  all  our  fins  through  the 
atonement  of  his  Son.  He  has  propofed  for  our 
acceptance  an  inheritance  incorruptible  in  the  heav- 
ens. He  grants  the  motions  of  his  blelTed  fpirit  to 
awaken  our  minds  to  thcfe  important  concerns.— 
And  to  true  believers,  he  affords  the  fan6lifying, 
fealing  and  comforting  influence  of  his  grace.  He 
has  made  known  to  us  the  myflery  of  his  will, 
which  is  flill  hidden  from  the  greater  part  of  our 
race.  He  has  favored  us  with  a  complete  revela- 
tion, and  placed  us  in  a  condition  which  allovys 
our  frequent  attendance  on  the  difpenfation  of  his, 
word  and  ordinances. 

We  are  in  fome  refpe6ls  privileged  far  beyond 
the  Chriflians  to  whom  this  epiftle  was  written.-— 
They  for  a  feafon  enjoyed  the  preaching  of  an  in- 
f  pi  red  Apollle.  In  his  abfence  he  wrote  to  them 
this  letter,  which  doubtlefs  contains  the  fubliance 
©f  the  things  which  he  taught,while  he  was  among 


SfiiiM.  II. 3  Chrijlian  RcUgtcn,  gj 

them.  But  of  this  letter  they  could  have  the  ben- 
efit only  by  hearing  it  read  in  one  place  and  an- 
other. While  he  preached  in  Alia,  he  confined 
his  mini ftry  chiefly  to  this  capital  city.  They  who 
lived  in  the  remoter  parts  could  not,  without  much 
labor,  enjoy  the  benefit  of  his  preaching.  But  we 
have  in  our  hands  not  only  this  epiftle,  but  the 
other  writings  of  Paul  and  his  fellow  Apoftles,and 
we  may  daily  converfe  with  them.  Places  of  di- 
vine worftiip  are  near  us,  and,  without  the  expenfe 
of  diftant  journeys,  we  may  attend  on  the  preach- 
ing of  the  word  and  other  facred  exercifes  of  reli- 
gion. We  have  therefore  happier  advantages  to 
become  acquainted  with  the  do61:rines  and  precepts 
of  the  gofpel,  than  the  primitive  Chriftians  could 
enjoy.  If  they  were  bound  to  give  thanks  for  their 
privileges  ;  how  criminal  mull  be  ingratitude  un- 
der ours  ! 

It  is  faid,  While  Paul  preached  in  Ephefus,  all 
they  who  dwelt  in  Ajia,  heard  tfte  word  of  the  Lord. 
What  pains  muft  they  have  taken  !  for  divers  of 
them  came  from  far.  Confider  Paul  as  preaching 
in  the  Jewifli  fynagogue  at  Ephefus,  as  long  as  he 
could  have  admittance  ;  and,  when  he  was  driven 
from  thence,  removing  to  a  public  fchool,  and 
there  reafoning  daily  in  defence  of  the  gofpel.  See 
all  the  country  around  coming  together,  from  time 
to  time,  to  hear  this  infpired  teacher.  Obferve 
what  pains  they  took  to  become  acquainted  with  a 
religion,  which  condemned  their  former  fentiments 
and  praftices.  Remark,  how  they  yielded  to  the 
convi6lion  of  truth,  renounced  their  idolatry,  con- 
feffed  their  evil  deeds,  condemned  their  pretended 
intercourfe  with  invifible  fpirits,  and  fubmitted  to 
the  pure  and  rational  religion  of  the  gofpel ;  and 
then  fay,  whether  we  have  not  caufe  to  be  deeply 
humbled,  that  this  fame  gofpel,  which  we  enjoy 
under  fuperior  advantages,  has  fo  little  influence 
Qa  our  own  hearts  and  the  hearts   of  others  ?    Is 


^4  Duties  of  the  [Serm.  lli 

there  not  occafion  to  lament,  that  the  word  of  God, 
which  then  fo  mightily  grew  and  prevailed,  is  now 
treated  with  fo  much  indifference  ? 

Ye  who  negle6t  to  attend  on  the  word  now 
brought  near  to  you,  What  will  you  fay  in  excufe 
for  yourfelves,  when  you  fee  how  all  who  dwelt  in 
Alia  came  to  Ephefus  to  hear  this  fame  word  ? — > 
Ye  who  can  reli(h  nothing,  but  what  accords  with 
your  own  fancies  and  humors,  and  who  are  at  once 
difgufted  with  the  preaching  which  contradifts  your 
former  fentiments  and  praftices,  How  will  you 
juftify  this  perverfe  temper,  when  you  fee  what 
humility  and  candor  appeared  in  thofe  Afiatic  hea- 
thens ? — They  could  hear  Paul  difputing  daily  a- 
gainft  their  preconceived  opinions  ;  could  liften 
with  patience  to  his  arguments,  which  all  tended 
to  confound  them ;  and  on  conviftion  could  give 
up  their  errors  and  confefs  their  evil  deeds. — Ye 
who  treat  the  worlhip  and  ordinances  of  God  with 
contempt ;  what  will  you  plead  in  your  vindica- 
tion, when  you  obferve,  with  how  much  gratitude 
and  reverence  the  fame  were  received  at  Ephefus  ? 
— Ye  who  attend  on  God's  word  in  vain — who  feel 
no  influence  from  it — who  though  you  hear  it,  yet 
live  in  habitual  oppofition  to  it,  What  will  you 
urge  in  your  defence,  when  you  recoUeft,  how 
mightily  it  grew  in  Ephefus,  and  how  it  transform- 
ed idolaters,  forcerers,  and  the  groffefl  tranfgreffors 
into  faints,  believers  and  the  worfhippers  of  the 
true  God  ? 

Remember,  that  you  muff  one  dayanfwer  before 
God  for  all  the  fpiritual  bleffmgs  which  he  has  fenfc 
vou.  It  is  not  a  matter  of  indifference,  whether 
you  receive  or  reje€l  them.  If  you  put  them  from 
you,  you  will  fuffer  the  lofs  of  them,  and  be  pun- 
iQied  with  awful  feverity  for  your  contempt.— 
Wheh  God  (hall  bring  every  work  into  judgment, 
he  will  take  into  confideration  all  the  privileges^ 
which  you  have  enjoyed,    as  well  as  all  the  works- 


Serm.  II.]  Chrijlian  Religion*  35 

which  you  have  done,  and  according  to  tjoth  will 
he  judge  you.  They  who  have  never  heard  of  the 
gofpeljwill  meet  a  more  tolerable  doom,  than  fuch 
as  have  known  and  defpifed  it.  Thefe  will  perifh 
wonderfully.  Their  punilhment  will  be  fuch  as 
they  would  not  believe  and  could  not  imagine, 
though  one  fhould  declare  it  to  them.  The  men 
of  Sodom,  in  their  days  were  finners  of  diftinguifh- 
cd  guilt,  and  their  deftru£lion,  in  the  conflagration 
of  their  city,  is  fet  forth  as  an  example  of  God's 
righteous  feverity.  But  juftice  has  not  done  with 
them.  In  the  day  of  judgment  they  will  receive  a 
ftill  forer  condemnation  ;  and  after  all,  it  will  be 
more  tolerable  for  them,  than  for  thofe  who  def- 
pife  the  gofpel. 

To  us  the  word  of  falvation  is  fent.  Let  us  hear 
it  with  care  and  receive  it  with  joy,  accept  the  blef- 
fings  which  it  offers  and  walk  worthy  of  him  who 
has  called  us  to  his  kingdom  and  glory. 


S,  E  R  M  O  N      III, 


•«r  [i '  II- 1 1  ii 


,    '  .1.  ..ttj^ 


EPHESIANS  i.  4,  5,  6. 

According  as  he  hath  chofen  us  in  him,  he/ore  ikt 
Joundation  of  the  ivorld^  that  wejhould  be  holy  and 
without  blame  before  him  in  love,  having  predejlinat' 
ed  Its  to  the  adoption  of  children  by  Jefus  Chrift  unto 
himfelf  according  to  the  good  pleafure  of  his  will,  to 
the  praife  of  the  glory  of  his  grace,  wherein  he  hath 
made  ns  accepted  in  the  beloved  : 

In  the  verfe  preceding  the  words  now 
reiad,  the  Apoftle  thankfully  acknowledges  the 
great  mercy  of  God,  who  has  blejfed  ns  with  allfpiv' 
itual  bUfjings  in  heavenly  things  in  Chrifl  Jefus. — - 
Thefe  bleflings  he.  proceeds  to  enumerate  i  and  the 
firft  which  he  mentions  is,  God's  chooling  us  to  be 
an  holy  people  to  himfelf,  and  adopting  us  to  the 
privileges  of  children. 

The  Jews,  for  many  ages,  had  been  the  peculiar 
people  of  God,  feparated  from  other  nations,  and 
diftinguiftied  by  fpecial  advantages.  God  had 
now  feen  fit  to  take  the  Gentiles  into  covenant  with 
himfelf,  and  to  abolifh  the  difliiiftton  between 
them  and  his  ancient  people. 

The  Jews  believed  ihat  pod  from  the  beginning 
had  chofen  them  to  falvation,  and  had  appointed 
the  Meffiah  in  due  time-  to  appear  in  the  world, 


Serm.  III.]  Duties  of  the,  ^c,  ^ 

that  hone  of  them  might  periCh.  But  the  Apoftle, 
to  remove  from  the  Jews  all  caufe  of  boafting,  ani 
from  the  Gentiles  all  ground  of  difcouragement, 
here  declares,  that  God  from  the  beginning  had 
chofen  the  Gentiles  in  Chrift,  and  predeftinated 
them  to  a  place  in  his  church,  that,  in  the  enjoy- 
ment of  the  gofpel,  they  might  become  holy  and 
be  made  mete  for  heaven. 

In  our  text  we  may  oblerve  the  following  par- 
ticulars. 

That  God  had  cJiofen  and  prtdejlinated  thefe 
Ephefians. 

That  they  were  chofen  to  be  holy  and  without 
blame  before  him,  in  love. 

That  they  were  predeftinated  to  the  adoption  of 
children  to  hiinfelf. 

That  they  were  chofen  in  Chrift  Jefus. 

That  the  reafon  of  God's  choofing  them  was  the 
good  pleafure  of  his  axon  wilL 

That  the  purpofe  for  which  they  were  choferi 
was  the  praife  of  the  glory  of  his  grace. 

I.  We  may,  firft,  obferve,  that  God  chofe  and 
predeftinated  thefe  Ephelian  Chrillians  before  the 
foundation  of  the  world.  . 

Thofe  fpiritiial  privileges  and  bleffings,  which 
they  enjoyed  or  expefted,  were  the  refulc  of  that 
glorious  plan,  which  the  irifiriite  wifdom  and 
abundant  grace  of  God  had  formed  :  For,  as  it  is 
faid,  verfe  1 1 .  they  were  predeftinated  according  to 
the  piMrpofe  of  him,  who  worketh  all  things  after  the- 
counfel  of  his  own  will. 

When  we  fpeak  of  Go^'s  foreknowledge  or  predef 
^m<zizowof  events,  we  mufl  always  keep  in  mind  this 
idea,  "  that  his  thoughts  are  hot  as  our  thoughts^ 
but  as  the  heavens  are  higher  thari  the  earth,  fo  are 
his  thoughts  higher  than  ours." 

This  Apoftle  fpeaks  of  Chriftiaris,  as  predeflinat- 
ed  according  to  God's  purpofe,  Peter  fays,  They  arc 
deBed  according  to  the  foreknowledge  of  God.  But 
C 


3^  Duties  of  the  [Serm.  III. 

this  mode  of  fpeaking  rather  exprefles  things  ac- 
'cording  to  the  imperfe6l  manner  in  which  we  ap- 
prehend them,  than  according  to  the  perfect  manner 
in  which  they  exift  in  the  divine  mind  :  God's  un- 
derflianding  is  infinite.  He  views  things  immedi- 
ately and  intuitively  as  they  are.  Darknefs  and 
light,  pad  and  future;  are  alike  to  him.  "  He  feeth 
not  as  man  feeth,  nor  are  his  years  as  man's  days. 
But  he  inhabiteth  eternity  ;  and  one  day  is  with 
him  as  a  thoufand  years,  and  a  thoufand  years  as 
one  day.''  Therefore  all  the  phrafes,  which  we 
jnect  with  in  fcripture,  concerning  God's  remeni' 
hrance  of  things  pad,  foreknowledge  of  things  to 
come,  and  deliberation  on  things  prefent,  are  to  be 
underftoodj  not  as  literally  exprefhve  of  the  real 
operations  of  his  mind,  but  as  figuratively  adapted 
to  the  weak  conceptions  of  ours.  "  His  knowledge 
is  too  wonderful  for  us  ;  it  is  high,  we  cannot  at- 
tain to  it." 

We  know  things  paft  by  memory,  and  our  mem- 
ory we  aflfift  by  records  ;  lo  God  is  often  faid  to 
remember  things,  and  to  keep  a  book  of  remem- 
brance. But  we  are  lenfible  that  thefe  expreffions 
only  denote  God's  perfefl;  knowledge  of  thofe 
things,  which  to  us  are  pafl — not  a  laborious  recol- 
le6tion  of  them,  or  an  artificial  method  of  affifling 
his  memory.  So,  on  the  gther  hand,  God  is  faid 
to  foreknow  things  which  are  future,  to  foreordain 
things  which  ftiall  be  done,  to  write,  in  the  volume 
of  his  book,  things  which  his  counfel  has  determin- 
ed ;  which  phrafes  do  not  fignify  that  things  are 
really  future  and  diftant  to  his  view — that  his  mind 
is  reaching  forward — that  he  writes  down  a  plan  of 
opcratibns  for  his  own  direftion  ;  but  they  repre- 
fent  the  perfcft,  confummate,  unerring  wifdom 
with  which  he  governs  the  univerfe. 

Viewing  the  matter  in  this  light,  we  fhall  be  fen- 
fible  that  our  perplexity  concerning  God's  fore- 
knowledge and  decree,  arifes  from  the  imperfe-Clioa 


Serm.  Ill-i  Chrljlian  Religion,  g^ 

of  our  minds,  and  the  narrowtiefs  of  our  compre- 
hen  (ion  ;  and  that  there  is  no  more  inconfiftency 
between  the  freedom  of  rrioral  agents  and  God's  fore- 
knowledge, than  there  is  between  this  and  his  pref- 
ent  knowledge  ;  for  with  rerpe6J;  to  him,  fore- 
knowledge and  prefent  knowledge  are  the  fame  ;  the 
difference  is  only  with  rerpe61;  to  us,  with  whom 
things  exift  by  fuccelTion. 

The  word  eleB.on,  or  choofing^  is,  m  fcriptiire, 
ufed  in  various  fenfes. 

Sometimes  it  fignifies  the  appointment  of  a  per- 
fon  to  fome  eminent  office  or  fervice.  Chrift  fays 
lo  his  difciples,  "  I  have  choftn  you  twelve;"  i.  e, 
I  have  chofen  you  to  be  my  difciples,  and  preach- 
ers of  my  gofpel;  He  docs  not  mean  that  he  had 
chofen  them  all  to  falvation,  for  one  of  them  was  a 
fon  of  perdition.  In  this  fenfe  Paul  was  a  chofen 
veffel  to  bear  Chrifl's  name  amortg  the  Gentiles. 
And  Cyrus,  Saul,  and  David  are  called  God's  cAo/^ 
€n,  becaufe  they  Were  defignated  to  be  kings,  for 
the  execution  of  fome  great  purpofes  of  provi- 
dence. 

The  word  fometimes  intends  approbation  ;  as' 
when  Chrift  fays,  '•'  Many  are  called,  but  few  are 
chofen  ;"  i.  e.  few  are  accepted  and  approved. 

Often  the  word  is  ufed  in  a  large  fenfe,  to  com- 
prehend the  whole  body  of  God's  profeffing  people, 
whom  he  has  chofen  out  of  the  world  to  be  a  pe- 
culiar people  to  himfelf.  The  whole  nation  of  the 
jews  are  ftyled  God's  eleB,  and  his  chofen.  The 
Chriftian  church,  the  whole  number  of  profeffedr 
believers,  are  called  a  chofen  generation,  a  peculiar- 
people. 

But  this  general  fenfe  of  the  word  implies  a  more 
particular,  fenfe.  If  God  has  chofen  fome  nation< 
rather  than  others,  to  enjoy  the  means  of  falvation, 
then  he  gives  fome  an  advantage  above  others  td 
obtain  falvation  ;  and  this  is  as  much  an  a6t  of 
fovercignty  as  the  eIe6lion  of  particular   ptrions; 

C2 


40  Duties  of  the  [SeAm.  Ill, 

And,  without  queftion,  fome,  in  the  nation,  chofen 
to  thefe  privileges,  will  thereby  eventually  be  made 
partakers  of  the  falvation  revealed.  And  there  are 
fomc  expreffions,  in  fcripture,  which  feem  to  im- 
port an  appointment  of  perfons  to  obtain  this  fal- 
vation, as  well  as  to  enjoy  the  means  of  it.  Paul 
fays  to  the  Theflalonians,  "  God  hath  chofen  you 
to  falvation  through  fandification  of  the  fpirit  and 
belief  of  the  truth,  whereunto  he  hath  alfo  called 
you  by  our  gofpel."  The  Apollle  Peter  calls 
Chriftians,  "  Eleft  according  to  the  foreknowledge 
of  God,  through  fanftification  of  the  fpirit."  Elec- 
tion, in  thcfc  paffages,  cannot  be  underftood  merely 
of  an  appointment  to  external  privileges,  for  the 
fubjefts  of  it  are  faid  to  be  chofen  through  JanBiJi-. 
cation  and  faith.  Now  they  were  not  brought  to 
the  enjoyment  of  the  gofpel  by  their  faith  and  ho- 
linefs,  but  they  were  brought  to  thefe  by  the  gofpel. 
They  were  called  to  fpiritual  privileges  while  they 
were  in  impenitence  and  unbelief.  The  gofpel 
was  not  the  fruit,  but  the  7nean  of  their  faith. 

That  there  is  an  cleHion  to  falvation,  Chriftians 
are  generally  agreed  :  In  their  manner  of  explain- 
ing it,  is  the  chief  difference.  Some  fuppofe  it  t& 
be  abfolute  and  without  regard  to  perfonal  quali- 
fications ;  others  fuppofe  it  to  be  conditional,  and 
grounded  on  a  forefight  of  faith  in  the  perfons 
chofen. 

In  all  queftions  of  this  kind  there  are  two  great 
points,  which  we  mufl  keep  in  view — our  depend- 
ence on  the  grace  of  God  ;  and  our  moral  agency. 
On  the  one  hand,  we  muft  not  fo  conceive  of  God's 
eleclion,  and  the  influence  of  his  grace,  as  to  fct 
afide  our  free  agency  and  final  ?iccountablenefs  ; 
nor,  on  the  other  hand,  muft  we  fo  explain  away 
God's  fovereignty  and  grace,  as  to  exalt  man  to  a 
ftate  af  independence.  While  we  ftiun  thefe  ex- 
tremes, we  fhall  not  dangeroufly  err  in  the  dodrine 
before  us. 


Serm.  III.]  Chrijlian  Religion.  4i 

It  is  snanifefl;  from  reafon,  as  well  as  fcripfcure, 
that  God  exercifes  a  moral  government  in  the 
world,  and  that  his  providence  extends  to  particu- 
lar perfons,  to  all  circumftances  of  their  condition, 
and  to  all  the  a6i:ions  of  their  lives  ;  for  we  cannot 
conceive  it  poflible,  that  he  fhould  govern  the 
world  in  general,  and  yet  overlook  particular  per- 
fons ;  or  that  he  Ihould  order  their  circumftances, 
and  yet  have  no  fuperintendancy  or  control  of 
their  aftions. 

It  is  alfo  certain,  that  the  grace  of  God  operates 
in  the  converfion  of  linners,  in  fuch  a  manner  and 
degree,  that  they  are  faved  by  him,  not  of  them- 
felves. 

Now  fo  far  as  the  grace  of  God,  in  the  falvation 
of  linners,  is  abfolute  and  unconditional,  eletlion 
or  predeftination  is  fo,  and  no  farther.  They  run 
parallel  to  each  other.  We  are  to  conceive  of 
eleftion,  in  the  fame  manner  as  we  conceive  of  the 
influence  of  grace  ;  for  eleftion  can  be  nothing 
more,  than  God's  foreknowing  and  predetermining 
(to  fpeak  according  to  our  way  of  conception)  that 
he  will  exercife  his  grace  in  fuch  a  manner  as  ftiall 
prove  efFe£lual.  And  his  counfels  and  decrees  are 
pnly  the  plan  of  his  providential  government.  If 
the  latter  is>  not  inconfiflent  with  human  liberty, 
the  former  cannot  be  fo.  If  the  thing  done  does 
not  control  our  agency,  the  previous  purpofe  can- 
not control  it. 

The  queftion,  whether  eleftion  is  conditional, 
will  eafily  be  folved  by  cQnfideiing  the  end  which 
it  refpefts. 

If  we  confider  it  as  rcrpe6ling  the  original  plan  of 
falvation,  it  muft  be  abfolute  and  unconditional. 
It  could  not  be  owing  to  any  forefeen  worthinefs 
in  fallen  creatures,  that  God  chofe  and  determined 
to  fend  them  a  Savior,  and  to  propofe  fuch  a  par- 
ticular method  of  falvation  ;  but  merely  to  his 
felfmoving,  fovereign  grace.     Their  guilt  and  im- 

C3 


^1  Duties  of  the  [Serm.  Ill* 

potence  were  the  reafons  why  fuch  a  method  of 
lalvalion  was  neceflary,  and  therefore  their  fore- 
fcen  l^olinefs  and  worthinefs  could  not  be  the  rea* 
fons  why  fuch  a  method  was  adopted. 

If  we  confider  eleQion  as  refpedling  the  means 
of  falvation,  it  is  unconditional.  It  was  not  owing 
^o  the  vjrtue  and  goodnefs  of  the  hurnan  race  that 
a  revelation  was  given  them.  It  was  not  owing  to 
the  previous  defires,  prayers  and  endeavors  of  the 
^Ephefians  or  other  Gentile  nations,  that  they  were 
brought  into  a  church  ftate,  anti  to  the  knowledge 
of  the  way  of  falvation.  It  is  not  owing  to  any- 
thing which  we  had  dor^e,  that  the  gofpel  is  fent  to 
us,  and  that  we  were  born  and  have  been  educated 
under  it.  All  this  mud  be  afcribed  to  the  pure  fa- 
vor of  God.  He  chofe  the  Ephefians,  not  becaufe 
they  were  holy,  but  that  they  might  be  holy.  He 
predellinated  them,  and  made  known  to  them  the 
myftery  of  his  will,  according  to  the  good  pleaf- 
ure  which  he  purpofed  in  himfelf.  In  this  fenfe 
the  Apoftle  applies  the  words  of  the  prophet,  *'I 
am  found  of  them  who  fought  me  not;  I  am  made 
manifeft  to  them  who  inquired  not  after  me." 

Farther  :  If  we  confider  ele6lion  as  it  refpefts 
the  Jirjl  awakening  injluence  of  the  Spirit  of  God  on 
the  hearts  of  pbftinate  finners,  whereby  they  are 
excited  to  feek  the  mercy  of  God  with  earneftnefs, 
and  to  attend  on  the  means  of  falvation  with  dili- 
gence, it  is  here  alfo  fovereign  and  unconditional. 
For  that  finners,  dead  in  their  trefpalTes,  fhould  be 
awakened  to  confideration,  inquiry,  and  an  attend^ 
ance  on  the  means  of  life,  mull  be  owing,  not  to 
their  own  previous  good  difpofitions,  but  to  fome 
fpecial  Providence,  feafonable  ward,  or  internal  in^. 
fluence,  which  was  not  of  their  feeking.  Accord- 
ingly our  Savior  fays,  "Behold,!  ftand  at  the  door 
and  knock  :  If  any  man  hear  my  voice  and  oper^ 
the  door,  I  will  come  in  to  him  and  fup  with  him, 
:-»nd  he  vn\h.  me/'     His  knocking  is  from   his  owu 


Serm..  III.]  Chriflian  Religion,  43 

motion,  not  from  the  invitation  of  finners :  That  is 
the  occafion of  their  opening;  not  this  the  oceafion 
of  his  knocking. 

Again  :  If  eledioii  be  confidered  as  it  refpeds 
the  grace  of  God  in  the  converfion  of  finners,  I 
think,  it  may  be  called  fovereign  and  unconditionaL 
To  prevent  miftakes,  I  would  qualifj  this  obferva- 
tion. 

The  gofpel  comes  to  men  accompanied  with  the 
Spirit,  which  is  given  to  convince  them  of  fin, 
awaken  in  them  an  apprehenhon  of  danger  and  ex- 
cite their  attention  to  the  means  of  fafety.  Such 
exercifes  ordinarily  precede  cbnverhon.  And  as 
fmners  more  readily  yield  to  thefe  motions  of  the 
Spirit,  and  more  diligently  apply  the  means  of  re- 
ligion, they  have  more  reafcn  to  expe6t  the  grace 
which  will  prove  efre6tual,  '-Whofoever  hath,  to 
him  (hall  be  given."  In  this  fenfe  I  admit,  that 
converting  grace  may  be  called  conditional.  But 
where  ftiall  we  find  thofe  who  have  never  refifted 
the  Spirit  of  grace,  or  negle6led  the  means  of  fal- 
vation  ? To  finners  under  this  guilt  and  for- 
feiture, God  can  be  under  no  obligation,  by  juftice 
or  promife,  to  grant  the  prefence  of  his  renewing, 
or  the  return  of  his  awakening  grace,  or  even  the 
prolongation  of  life.  If  the  continuance  of  life, 
and  the  repeated  excitations  of  the  Spirit,  are  fov- 
ereign and  unpromifed  mercies,  converting  grace  is 
no  lefs  fo.  Saving  benefits  are  never  promifed  to 
finners  on  any  conditions,  but  thofe  which  imply 
a  change  of  chara6ler. 

Now  if  among  thofe  v,"ho  have  alike  abufed  and 
forfeited  the  grace  of  God,  fome  are  reclaimed, and 
others  left  in  a  flate  of  fin,  I  can  fee  no  violation 
of  juftice  or  of  promife  ;  for  none,  on  either  of 
thefe  grounds,  had  a  claim  to  the  benefit.  The 
former  muft  adore  God's  mercy  ;  the  latter  con- 
demn their  own  perverfenefs.  The  mercy  granted 
to  thofe  is  tia  prejudice   to  thefe.     Eledion  then, 

C4 


44  JDutksofthe  [Serm.  IIL. 

in  relation  to  converting  grace,  is,  in  this  fenfe,  ab- 
folute,  (bat  it  is  the  refult  of  God's  good  pleafure, 
and  not  the  eflFe6l  of  any  condition  a6lually  per- 
formed by  the  finner,  in  virtue  of  which  he  could 
claim  it.  . 

But  then,  if  we  conflder  ele6lion,  as  it  refpeQs 
the  final  bejlo-wment  of  falvation,  it  is  plainly  con- 
ditional. This  God  gives,  and  this  he  determines io 
give  only  to  fuch  as  are  made  mete  for  it.  To  im- 
agine, that  he  choofes  fome  to  eternal  life  without 
regard  to  their  faith  and  holinefs,is  to  fuppofe  that 
fome  are  faved  without  thefe  qualifications,  or  fav- 
ed  contrary  to  his  purpofe.  It  is  the  exprefs  dec- 
laration of  fcripture,  "Without  holinefs  no  man 
Ihall  fee  the  Lord. — God  hath  chofen  us  to  falva- 
tion through  fan6lification  of  the  fpirit  and  belief 
of  the  truth."  The  terms  of  falvation  are  in  the 
gofpel  clearly  flated,  and  we  muft  not  imagine, 
that,  contrary  to  this  ftatement,  there  is  a  fecret 
purpofe,  which  will  open  the  door  of  falvation  to 
the  finally  impenitent,againfl  whom  the  gofpel  has 
fliut  it,  or  will  ftiut  the  door  againfl  the  fincerely 
penitent,  to  whom  the  gofpel  has  opened  it. 

Whatever  diflBcuJties  may  attend  this  doflrine, 
fo  much  is  plain  :  They  who  are  chofen  to  falva- 
tion, are  chofen  to  be  holy.  And  whatever  doubts 
we  may  have  concerning  our  own  elecl:ion,we  may 
tnake  it  fure,by  adding  to  our  faith  the  virtues  ancl 
works  of  the  gofpel.  "If  we  do  thefe  things  we 
Ihall  never  fall." 
We  proceed, 

J  I.  To  confider  the  fpiritual  qualiJicatioiiSf  to 
which  the  Ephefians  were  chofen.  "God  chofe 
them  to  be  holy  and  without  blame  before  him  in 
love. 

There  is  a  relative  or  ceremonial  holinefs  often 
applied  to  perfons  and  things,  on  account  of  their 
leparation  from  a  common  to  a  facred  ufe.  But 
niore  ufually   the  term  denotes  a  real,  internal  puJ 


Seam.  111.3  Chfijiian  Religion*  |^ 

XxKy,  in  oppofition  to  moral  ppUution  or  fm.  This; 
is  the  fenle  of  it  in  the  text.  To  be  holy  i§  to  ^q 
^^withput  blame  in  the  fight  of  God." 

Jlolinefs  confifts  in  the  conformity  of  the  foul  to 
the  divine  nature  and  will  •  and  is  oppofed  to  all 
moral  evil.  In  fallen  creatuves  it  begins  in  the  ren- 
ovation of  the  mind  after  the  image  of  God. — 
Hence  Chriftians  are  faid  '/to  be  renewed  in  the 
fpirit  of  their  minds,  and  to  be  made  new  crea- 
tures," In  this  change  the  heart  is  forrried  to  the 
love  of  God's  chara6ler  and  will,  and  to  a  hatred 
of  whatever  appears  contrary  to  them.  "They 
who  love  the  Lord,  hate  evil."  This  renovation, 
though  irpperfeft  in  degree,  yet  extends  fo  the 
whole  man,  fo  that  "all  things  become  new."  And 
though  tlie  renewed  Chriftian  in  many  things  of- 
fendjs,  yet  he  has  refpeft  to  all  God's  commands. 
He  defires  to  be  mthout  blame  before  Gcd.  He  con- 
tents not  himfelf  with  his  prefentimperfeQ;  meafure 
of  goodnefs,  but  is  folicitous  to  cleanfe  himself 
from  all  filthinefs,  and  to  perfe6t  holinefs  in  the 
fear  of  God.  With  this  view  he  attends  on  all  di- 
vine inflitutions.  He  defires  the  pure  milk  of 
God's  w^ovd  that  he  may  grow  thereby.  He  re- 
ceives with  meeknefs  the  engrafted  word,  hoping 
that  it  may  fave  his  foul.  He  is  not  difgufted  at  a 
reproof  or  warning,  becaufe  it  comes  home  to  his 
cafe  ;  he  regards  it  as  a  word  in  feafon,  is  thankful 
for  it,  and  humbly  applies  it.  When  he  hears  the 
word,  it  is  not  that  he  may  find  matter  for  objec- 
tion and  cavil,  or  that  he  may  apply  what  he  hears 
to  others,  but  that  he  may  know  himfelf  more  in- 
timately, nnderfland  his  duty  more  perfeflly,  and 
do  God's  will  more  acceptably. 

When  he  comes  to  the  ordinance  of  the  fuppcr, 
he  defires  there  to  remember  and  fhcw  forth  the 
death  of  his  Savior,  He  does  not  expe6l  to  be  ac- 
cepted, merely  becaufe  he  eats  and  drmks  in  Chrill's 
prefence  ;    he   confiders    that   he  mud  ^Ifc  depart 


4^  Duties  of  the.  [SeRxM.  IH, 

from  iniquity.  He  is  not  aiming  at  a  name  to 
live,  but  at  real  improvement  in  the  fpiritual  life. 
He  attends  to  the  great  things  exhibited  in  this  or- 
dinance, fuch  as  the  evil  and  danger  of  fin,  the  ru- 
ined condition  of  the  human  race,  the  mercy  of 
God  in  providing  for  them  a  Savior,  and  the  love 
of  Chriil  in  giving  himfelf  a  facrifice  to  God  for 
the  fins  of  men.  By  the  contemplation  of  thefe 
things  he  ftrengthens  his  purpofe  of  obedience,  his 
faith  in  the  Redeemer,  his  gratitude  to  God,  and 
his  love  to  all  men. 

We  may  obferve  farther,  that  the  Apoftle  con- 
fiders  love  as  a  main  branch  of  holinefs.  "God 
hath  chofen  us  to  be  holy  and  without  blame  be- 
fore him  in  love." 

When  the  word  love,\n  the  facred  writings  is  uf- 
ed  indefinitely,  and  wiihout  limitation  toa  particu- 
lar objeft,  love  to  men,  and  efpecially  to  the  breth- 
ren, is  ufually  intended.  So  the  word  is  to  beun- 
derftood  here,  as  appears  from  the  15th  verfe  of 
this  chapter,  and  from  the  parallel  place  in  the  e- 
piftle  to  the  Colofiians,  where  the  Apoftle  gives 
thanks  for  their  faith  in  Chrift  and  love  to  the 
faints. 

Love  is,  every  where  in  fcripture,  confidered  as 
a  mofl  elTential  part  of  the  charafter  of  the  faint. 
Charity  out  of  a  pure  heart,  is  the  end  of  the  com- 
mandment. Chriftians  are  above  all  things  to  put 
on  charity,  which  is  the  bond  of  perfe6lnefs.  Be- 
lievers have  purified  their  fouls  in  obeying  the  truth 
unto  unfeigned  love  of  the  brethren.  Brotherly 
kindnefs  and  charity  are  the  graces,  which  com- 
plete the  Chriftian  charafter. 

Let  us  remember  them,  that  without  charity,  all 
our  pretentions  to  gofpel  holinefs  are  vain.  We 
may  talk  with  the  tongue  of  men  and  angels  ;  we 
may  difcover  a  fervent  zeal  in  matters  which  bear 
fome  relation  to  religion ;  we  may  have  much 
knowledge  of  the  myfleries  of  revelation  i  we  may 


Serm.  III.]         Cnrijlian  RcUgicn,  47 

profefs  a  ftrong  faith ;  we  may  be  liberal  of  our 
fubftance  in  promoting  Xome  favorite  deCgns,v/hich 
we  call  pious  ones  ;  but  if  we  have  no  charity,  all 
is  nothing — or  nothing  but  glare  and  noife.  That 
charity  which  belongs  to  the  Chriftian  temper,  is 
Icind  and  longfuffering,  oppofite  to  pride,  oftenta- 
tion  and  envy.  It  is  humble  and  peaceable,  me^k 
and  condefcending — not  eafily  provoked,  not  apt 
to  cenfure.  It  rejoices  not  in  iniquity,  but  rejoices 
in  the  truth.  It  beareth^  hopeth  and  belie veth  all 
things. 


SERMON      IV. 


EPHESIAXS  i.  4,  5,  6. 

According  as  he  hath  chofen  us  in  him,  before  the 
foundation  of  the  world,  that  zuefhould  be  holy  and 
Tjoithout  blame  before  him  in  love,  having  pre  dejlinat' 
ed  us  to  the  adoption  of  children  by  Jefus  Chrijl  ia 
himfelf  according  to  the  good  pleafure  of  his  will,  to 
the  praife  of  the  glory  of  his  grace,  wherein  he  hath 
made  us  accepted  in  the  beloved , 

jL  he  nature  of  that  eleHion  or  predefine 
aiion,  of  which  thefe  Ephefians  were  the  fubjefts ; 
and  that  holinejs  and  love,  to  which  they  were  chof- 
en, we  illullrated  in  our  preceding  difcourfe.  We 
are  now, 

III.  To  confider  the  ad  opt  ion  to  which  believers 
arc  predeftinated. 

Adoption  is  a  word  feveral  times  ufed  by  this  A- 
poftle,  to  exprefs  the  high  privileges  and  exalted 
hopes  of  Chriftians  in  this  world,  and  the  fuperior 
dignity  and  happinefs  referved  for  them  in  anoth- 
er. The  word  jUfed  by  him,  which  we  render  a- 
doption,  properly  fignifies,  putting  one  in  the  place 
of  a  Jon. 

The  word  fuggefts  to  us  this  idea,  that  we  have 
no  natural  right  to  the  privileges  of  children  ;  for 
though  we  are  by  our  creation  the  children  of  God, 


S£iiM.  IV.]  Duties  of  the,  ^c,  ^^ 

yet  we  are  become  difobedient  and  rebellious  chiU 
dren,  and  as  fuch  are  excluded  from  all  title  to  the 
inheritance  originally  promifed  to  obedience.  Our 
fonjhip  is  not  our  native  right,  but  the  eflPe6l  of  God's 
gracious  adoption. 

In  this  adoption  are  included  feveral  important 
privileges. 

1.  It  implies  a  flate  oi freedom^  in  oppofition  to 
bondage.  The  Apoftle  faySjIFe  have  not  received  the 
fpirit  of  hondage  again  to  fear,  but  the  fpirit  of  adop- 
tion* 

Believers  arc  free,  as  being  delivered  from  the  bon- 
dage offm. 

This  freedom  they  obtain  in  the  renovation  of 
their  minds  after  the  image  of  God.  *'As  many 
as  receive  Chrift,  to  them  is  given  power  to  become 
the  children  of  God,  for  they  are  born  of  him." — • 
They  are  his  children  by  a  heavenly  and  fpiritual 
birth.  They  are  born  from  above — born  of  the 
Spirit ;  *'and  where  the  Spirit  of  the  Lord  is,  there 
is  liberty."  They  are  no  more  the  fervants  of  fin 
to  obey  it  in  the  lulls  thereof ;  but,  being  made 
free  from  fin,  they  are  become  the  fervants  of  God, 
and  they  have  their  fruit  unto  holinefs,and  the  end 
cverlafting  life. 

They  are  free,  as  having  near  accef  to  God  and 
intimate  communion  with  him. 

"  Through  Chrift  they  have  accefs  by  the  Spirit 
unto  the  Father.  Becaufe  they  are  fons,  God  hath 
fent  forth  the  Spirit  of  his  Son  into  their  hearts, 
and  given  them  the  fpirit  of  adoption,  whereby 
they  cry,  Abba,  Father." 

Children  are  ufually  admitted  to  that  familiar 
intercourfe,  which  is  denied  to  fervants :  So  they, 
whom  God  has  called  to  the  adoption  of  children, 
may  come  boldly  to  his  throne.  They  know  where 
to  find  him,  and  may  approach  even  to  his'  feat. — 
They  have  liberty  to  enter  into  themoft  holy  place 
by  the  blood  ot  Chrift.    And  God  makes  to  them 


50  Duties  of  the  ^Serm.  IV, 

fome  peculiar  communications  of  his  grace.to  help 
their  infirmities,  ftrengthen  their  good  refolutions, 
comfort  them  in  affliftions,  defend  them  againtl 
temptations,  and  lead  them  in  the  way  everlafting, 
"  The  fecret  of  the  Lord  is  with  them  who  fear 
him,  and  he  will  ftiew  them  his  covenant.  The 
meek  he  will  guide  in  judgment,  and  teach  them 
his  way."  Chrift  fays  to  his  difciples,  "Ye  are  my 
friends,  if  ye  do  whatfoever  I  have  commanded 
you.  I  call  you  not  fervants,  for  a  fervant  know- 
eth  not  what  his  Lord  doth  ;  but  I  have  called 
you  friends,  for  all  things,  which  I  have  heard  of 
my  Father,  I  have  made  known  unto  you." 

2.  Adoption  brmgs  us  under  the  peculiar  care  of 
God's  providence. 

*'God  is  good  to  all.  and  his  tender  mercies  are 
over  all  his  works."  The  jufl  and  the  unjuft  par- 
take of  his  common  bounties.  But  he  is  efpecially 
good  to  them  who  are  of  a  clean  heart.  "His  eyes 
are  upon  the  righteous,  and  his  ears  are  open  to 
their  crv.  No  good  thing  will  be  withheld  from 
them  who  walk  uprightly.  Chrift  is  made  head 
over  all  things  for  the  church." 

Good  and  bad  are  fubjecl  to  the  common  adver- 
fities  of  life  ;  but  the  affliftions,  which  befal  the 
jufl,  are  ordered  in  a  more  immediate  fubfervience 
to  their  fpiiitual  intereft.  "  Whom  the  Lord  lov- 
eth  he  chaftcneth  ;  he  fcourgeth  every  fon  whom 
he  receiveth.  If  we  endure  chaftening,  God  deal- 
<:th  with  us  as  with  fons  ;  for  what  fon  is  he.whom 
the  father  chafteneth  not  ?  And  God  chafteneth  us 
for  our  profit,  that  we  may  be  partakers  of  his  ho- 
linefs.  And  though  no  afRiclion  for  the  prefent, 
is  joyous,  but  gritvons,  y ft  afterward  it  yieldeth 
the  peaceable  frnirs  of  righteoulnefs."' 

Needful  and  fcafonable  corre6lion  is  one  of  the 
benefits  of  adoption — one  of  the  privileges  of  God's 
children.  The  gracious  intention  of  it  is  torecov- 
(\x   them   from   their  backflidings — to  wean  them 


Serm.  IV.]         Chriflian  Religion.  gl 

from  the  world — to.  quicken  them  in  their  duty — . 
to  prov;e  their  fincerity — and  prepare  them /or 
heaven.  David  confidered  his  adverfity  as  a  fruit 
of  God's  parental  faithfuinefs  and  love.  "1  know, 
O  God,  that  thy  judgments  are  right,  and  thou  in 
faithfuinefs  haft  afflifted  rrre." 

Affliftion,  confidered  in  itfelf,  is  grievous — con- 
fidered  as  the  effeft  of  fin,  is  humbling — but,  con- 
fidered as  the  allotment  of  divine  wifdom  for  our 
eternal  advantage,  it  is  matter  of  thankfulnefs  and 
joy.  "Count  it  all  joy,"  fays  St,  James,  "when  ye 
fall  into  divers  temptations,  for  the  trying  of  your 
faith  worketh  patience."  "Rejoice,"  fays  St.  Pe- 
ter, "  in  as  much  as  ye  are  partakers  of  the  fuffer- 
ings  of  Chrift,  that  when  his  glory  fhall  be  reveal- 
ed, ye  maybe  glad  alfo  with  exceeding  joy."  The 
children  of  God  muft  efteem  it  a  mighty  privilege, 
that  they  are  under  the  care  of  a  wife  and  gracious 
parent,  who  will  always  treat  them  according  to 
their  wants ;  will  give  them  profperity  as  far  as  it 
is  fafe,  and  withdraw  it  when  it  would  be  danger- 
ous ;  will  fend  correflion  when  it  is  needed,  and 
remove  it  when  the  occafion  ceafes ;  and,  in  a 
word,  will  caufe  all  things  to  woik  for  their  good. 

3.  Adoption  includes  a  title  to  a  glorious  refur- 
rtUionJrom  the,  dead,  and  /o  an  eternal  inheritance  i}i 
the  heavens. 

So  this  Apoftle  explains  it  in  the  eighth  chapter 
to  the  Romans.  "We  have  received  the  fpirit  of 
adoption — and  the  fpirit  itfelf  beareth  witnefs  with 
our  fpirits,  that  we  are  the  children  of  God  ;  and 
if  children,  then  heirs,  heirs  of  God  and  joint  heirs 
with  Chrift.  If  we  fuff"er  with  him,  we  ftiall  alfo 
be  glorified  with  him  ;  and  all  the  fufferings  of  the 
prefent  time,  are  not  worthy  to  be  compared  with 
the  glory,  which  ftiall  be  revealed  in  us.  For  the 
earneft  expe£lation  of  the  creature  waiteth  for  the 
manifeftation  of  the  fons  of  God  ;  for  the  creature 
(hall  be  delivered  from  the  bondage  of  corruption 


gS  Duties  of  th  t^^RM.  IVi 

into  llie  glorious  liberty  of  the  fons  of  Gbft.  Ani 
Wfe,  who  have  the  iirft  fruits  of  the  fpirit,  groaii 
within  oiirfelves,  waiting  for  the  adoption,  even  the 
redemption  of  the  body."  To  the  fame  purpofe 
Aire  the  \^ords  of  St.  John,  i  Epiftle,  Chapter  iii. 
*'Behold  now,  what  manner  of  love  the, father  hatli 
beftbwed  upon  us,  that  we  fliould  be  called  thQ 
fons  of  God.— Now  we  are  the  fons  of  God ;  and 
it  doth  hot  yet  apjpear  what  we  fhall  be  ;  blit  we 
know  that  when  Chrift  ihall  appear,  we  fhall  be 
like  him,  for  we  Ihall  fee  him  as  he  is."  So  alfo 
fays  St.  Peter,  i  Epiftle  i.  3.  /'Bleffed  be  the  God 
snd  Father  of  our  Lord  Jefus  Chrift,  who  hath  bie- 
gbttch  us  to"  a  lively  hope  by  the  refurre6lion  ot 
Chrift  from  the  dead,  to  an  inheritance  incorrupti- 
ble, undefiled,  fading  not  away,  i-eferved  in  heaveii 
for  us." 

Now  if  believers  are  the  children  of  God,  then 
their  temper  muft  be  a  child  like  temper — a  tem^ 
per  cbrrefponding  to  their  relation,  condition  and 
charafter.  Let  us  therefore,  as  becomes  obedient 
children,  be  holy  in  all  manner  of  converfation,  for 
he  who  has  called  us  is  holy.  Let  lis  be  followers 
of  God  as  dear  children,  walking  worthy  of  him, 
who  has  called  us  to  his  kingdom  and  glory.  Let 
ii^  reverence  and  love  Our  Supreme  Parent,  truft; 
ourfelves  in  the  Ijands  of  bis  goodnefs,  patiently 
beai:  the  corre6lions  of  his  love,  humbly  fubmit  to 
the  difpofals  of  his  wifdom,  maintain  a  daily  cor- 
refpondence  with  him,  attend  to  all  the  difcoveries 
of  his  will,  and  in  all  things  cheerfully  comply 
with  his  corhmands,  however  contrary  to  our  nat- 
ural wifhes.  In  imitation  of  his  goodnefs  let  uS 
do  good  as  we  have  opportunity  ;  and,  regarding 
his  profeffed  children  as  bur  brethren,  let  us  walk 
ih  love  to  them,^  endeavoring  to  keep  the  unity  of 
the  fpirit  in  the  bond  of  peace;  for  he,  who  is  the 
Cod  and  Father  of  all,  is  above  Jtll,  through  ali, 
and  in  us  all,   ' 


StAM.  IV.]        Chriflian  Religion,  33 

I  proceed  to  our  fourth, 

IV.  Obfervation:  That  atll  fpiritual  blefljngs 
arc  derived  to  us  through  Jefus  -Chrifi.  "  God  hath 
chofert  us  in  Chrijl — predeflinatcd  us  to  the  adoption 
of  children  by  Chriji — made  us  accepted  in  the  Belov^ 
cd,"  It  is  the  grand  theme  of  the  gofpel,  that 
**  God  is  in  Chrift,  reconciling  the  world  to  him- 
felf." 

The  wifdom  of  God  faw  fit  to  exercife  mercy  to 
linful  men  through  the  mediation  of  his  Son,  who 
came  into  our  world,  aflumed  our  nature,  andfuf- 
fered  death  on  the  crofs  for  our  fins.  What  were 
all  the  reafons,  which,  in  the  divine  government^ 
made.fuch  a  fcheme  of  redemption  neceifary,  it 
may  be  difficult  for  us  to  determine,  and  it  is  need- 
lefs  to  inquire.  We  may,  however,  eafily  difcertt 
fome  important  ends,  which  it  anfwers.  It  clearly 
difplays  the  holinefs,  juftice  and  mercy  of  God, 
the  evil  and  demerit  of  fin,  the  punilhment  which 
it  deferves,  the  grace  of  God  to  pardon  it,  and  the 
amazing  danger  of  continued  impenitence  in  it  t--*" 
We  muft  therefore  fuppofe,  that  thefe  were  among 
the  reafons  why  it  was  adopted. 

As  Chrift  is  the  Mediator,  fo  all  the  blcflings, 
which  we  enjoy  and  hope  for,  are  reprefented  as 
coming  to  us  through  him.  We  atc  jujlijied  through 
his  blood — adopted  in  him — obtain  the  promife  of 
the  Spirit  and  are  JanBified  in  him — are  admitted 
to  the  means  of  Jalvation,  called  to  the  privileges  of 
the  gofpel,  and  made  partakers  of  eternal  lijt  through 
him. 

The  Apoftle  fays,  God  has  chofen  us  in  Chrijl, 
"before  the  foundation  of  the  world,  Jt  was  the  eter- 
nal plan  of  divine  wifdom  to  fave  finners  thrOugtl 
Jefus  Chrift,  who,  in  the  purpofe  cf  God,  was  a 
lamb  flain  from  the  foundation  of  the  world. — 
Their  falvation  therefore  cannot  originate  from  any 
worthirefs  in  themfelves,  but  muft  depend  on  the 
interpofition  of  the  Savior  j  for  every  thing  whicM 


g4  Duties  of  the  Perm.  iV» 

God  has  done,  and  which,  even  before  the  foun- 
dation of  the  world,  he  purpofed  to  do  for  the 
recovery  of  finners,  was  in  confideration  of  that 
all  perfe£l  facrifiee  which  has  been  offered  on  the 
crofs. 

Now  if  all  fpiritual  benefits  come  to  us  only 
through  Chrift,  it  is  an  obvious  conclufion,  that  we 
jnuft  feek  and  expefl  them  in  his  name  :  For  we 
mud  evidently  apply  for  them  in  the  way  in  which 
God  beftows  them.  Faith  in  Chrift,  therefore,  be- 
comes a  neceffary  condition  of  acceptance  with 
God.  However  God  may  fee  fit  to  deal  with  fome, 
who  enjoy  not  our  light,  yet  to  us,  who  have  known 
the  myftery  of  his  will,  faith  in  Chrift  is  a  necef- 
fary principle  of  religion.  "  For  as  much  as  we 
kpow,  that  we  are  not  redeemed  with  corruptible 
things,  but  with  the  precious  blood  of  Chrift,  who 
v^as  ordained  before  the  foundation  of  the  world, 
but  was  manifefted  in  thefe  laft  times  for  us,  we 
muft  come  to  God  by  him,  and  by  him  believe 
in  God,  who  raifed  him  from  the  dead  and  gave 
him  glory,  that  our  faith  and  hope  might  be  i» 
God." 

V.  The  Apoftle  farther  teaches  us,  that  the  rea- 
fon  of  God's  choofing  believers  in  Chrift,  and  pre- 
deftinating  them  to  adoption,  is  the  good  pleafure  of 
his  tuilL 

If  we  admit  that  we  are  finful,  fallen  creatures, 
unworthy  of  God's  favor,  and  infufficient  for  our 
own  redemption,  which  is  a  plain  doQrine  of  the 
gofpel,  and  an  evident  di£lare  of  experience,  then, 
our  falvation  nluft  ultimately  be  refolved  into 
God's  good  pleafure.  There  is  no  other  fource 
from  which  it  can  be  derived.  If  death  is  our  de- 
fert,  our  deliverance  muft  be  by  grace. 

Final  falvation  is  fufpended  on  the  condition  of 
our  repentance,  faith  and  holinefs  ;  but  it  is  not 
the  lefs  grace ;  for  thefe  previous  requi files  are  not 
merely  of  •ourfelves  j    they  are  the  gifts  of  Godi— * 


SfcRM.  IV.j         Chriftian  Religion,  |^ 

The  original  plan  of  falvation  is  from  him,  not 
from  us  :  The  gofpel  itfelf  is  a  divine  gift,  not  al 
human  difcovery  :  Our  being  under  circumftances 
to  enjoy  it  is  not  the  eflFe6t  of  our  previous  choice, 
but  of  God's  fovereign  goodnefs  :  It  is  the  good 
Spirit  of  God,  who  awakens  the  attention  of  finners 
to  the  gofpel,  excites  them  to  the  ufe  of  the  means 
in  theii"  hands,  and  makes  thefe  means  fuccefsful. 
The  gofpel  confiders  and  treats  us  as  free,  but  not 
as  independent  agents.  In  common  life,  the  fuc- 
cefs  of  our  labors,  as  well  as  our  ability  to  labor, 
depends  on  the  fupport  and  concurrence  of  Provi- 
dence. In  the  fpiritual  life,  we  are  no  lefs  depend- 
ent on  the  influence  of  grace.  As  our  encourage- 
ment to  worldly  induftry  arifes  from  a  belief,  that 
God's  Providence  always  attends  us,  fo  our  anima- 
tion in  the  Chriftian  life  fprings  from  a  perfuafion, 
that  God's  grace  is  fiifficient  for  us.  "Thejull 
live  by  faith," 

Salvation  is  the  purcbafe  of  Chrifl: ;  but  ftill  it 
ho  l^h  originates  from  God's  good  pleafure  j  "  for 
m  this  was  manifefted  the  Idve  of  God  toward  us, 
becaufe  he  fent  his  only  begotten  Son  into  the 
world,  that  we  might  live  through  him."  "God, 
who  is  rich  in  mercy,"  fays  our  Apoftle,  "  for  the 
great  love  wherewith  he  loved  us,  even  when  we 
were  dead  in  fins,  hath  quickened  us  together  with 
Chrift,  that  in  the  ages  to  come,  he  might  fliew  thd 
Exceeding  riches  of  his  grace  in  his  kindnefs  to  us 
byjefus  Chrift.  For  by  grace  are  ye  faved  through 
faith,  and  that  liot  of  yourfelves,  it  is  the  gift  of 
God  ;  not  of  works,  left  any  man  fhould  boaft ;  for 
we  are  his  workmanftiip,  created  in  Chrift  Jefus  to 
good  works,  which  God  hath  ordained,  th^t  we 
ftioiild  walk  in  them." 

This  brings  us  to  oiirlaft  dbfervation, 
VI.  That  the  great  purpofe  for  which   God  has 
bhofen  arid  Called  tis,  is  the  praifc  of  the  glory  oj  his 
$rdc-€, 

D  2 


^$  Duties  of  thi  fS«^iM.  IV# 

pod's  grace  is  here  reprefen^ed  as  eminently  glo- 
rious. Goodnefs  is  the  glory  of  the  divine  charac- 
ter ;  grace  is  the  glory  of  the  divine  goodnefs  ;  the 
plan  of  falvation  for  (inners  by  Jefus  Chrift,  is  the 
glory  of  divine  grace.  Here  grace  is  exercifed  to- 
ward the  moft  unworthy  creatures,  in  the  beftow- 
ment  of  the  grea.teft  of  all  benefits,  by  a  method 
the  raoft  wonderful  and  expenlive,  evea  the  death 
of  a  divine  Savior.  The  falvation  of  the  fmallefl: 
fiiiner  is  abundant  grace  ;  but  where  fin  has  a- 
bounded,  grace  much  more  abounds. 

God  has  made  this  difplay  of  his  grace,  th it  un- 
worthy creatures  might  apply  to  him  for  falvation. 
His  calls,  invitations  and  commands  are  to  all, 
without  diftin6lion  of  chara6ter.  "The  righteouf- 
nefs  of  God,  through  the  faith  of  Jefus  Chrift,  is 
untity  all,  and  upon  all  them  who  believe,  and  there 
is  no  difFerence."  And  left  finners,  confcious  of 
aggravated  guih,  fhouldfear  an  exclufion  from  fal- 
vation, particular  alTurance  is  given,  that  Chrifk 
came  to  fave  the  chief   of   finners  ;    and   fuch  are 

diftin6llv  invited    to.  come  and  receive  the  benefit 

"'  ■       ■     ♦ 

of  God's  abundant  grace. 

The  heralds  of  the  gofpel  were  fent  forth  to  pro- 
claim among  the  Geniiles  the  unfearchable  riches 
of  Chrift,  not  only  that  men  might  know,  what 
was  the  hope  of  their  calling,  and  what  the  glory 
of  the  heavenly  inheritance,  but  alfo  that  princi- 
palities and  powers  in  heavenly  places  might  learn 
more  of  the  manifold  vvifdom  of  God. 

We  are  to  praife  the  glory  of  God's  grace  by  a 
cheerful  compliance  with  the  precepts,  and  thank- 
ful acceptance  of  th«  blefTmgs  of  the  gofpel.  If, 
when  God  offers  us  his  falvation,  we  will  not  re- 
ceive it — if,  when  he  holds  out  his  pardon,  we  will 
continue  in  our  fins — if,  when  Jefus  has  once  died 
to  expiate  our  guilt,  we  will  open  his  bleeding 
wounds  by  our  impenitence  and  unbelief — if, 
svhen  the   Spirit  of  grace  ftrives  for  our  recoveryj* 


we  will  refift  it — and  when  patience  waits,  we  will 
harden  our  hearts;  we  treat  the  God  of  heaven  with 
fuch  ingratitude — we  trample  on  his  grace  with 
fuch  contempt,  that  the  heavens  muft  be  aftonifhed. 
Jf  he  who  wilfully  tranfgrefies  God's  law  deferves 
death  without  mercy,  of  how  much  forer  punifh- 
ment  will  they  be  judged  worthy,  who  thus  dcfpife 
and  abufe  his  grace  ! 

We  are  to  praife  God's  glorious  grace  by  a  holy 
life.  We  then  honor  it  beft,  when  under  the  in- 
fluence of  it  we  have  our  converfation  as  becomes 
tfee  gofpel.  **  The  love  of  Chrift  conftrains  us," 
fays  the  Apollle,  **  becaufe  we  thus  judge — that  if 
Chrift  died  for  us,  we  who  live  fhould  not  hence- 
forth live  to  ourfelves,  but  to  him  who  died  for  us 
and  rofe  again  ;  therefore,  if  any  man  be  in  Chrift, 
he  is  a  new  creature."  He  reje6ls  with  abhorrence 
the  idea,  that  we  ftiould  continue  in  fin,when  grace 
abounds ;  for,  fays  he,  *'How  fhall  we,  who  are 
dead  to  fm,  live  any  longer  therein  ?" 

Chriftians  are  "  a  chofen  generation,  a  peculiar 
people,  that  they  fhould  fhew  forth  the  praifes  of 
him, who  hath  called  them  out  of  darknefs  into  his 
marvellous  light."  Since  they  have  obtained  fuch 
mercy,  let  them  abftain  from  fleflily  lufts,  and  have 
their  converfation  in  all  good  works. 

We  are  to  glorify  God's  grace  by  encouraging 
others  to  accept  it.  *'  God  hath  quickened  us  in 
Chrift,"  fays  the  Apoftle,  "that  in  the  ages  to  come 
he  might  (hew  the  exceeding  riches  of  his  grace  in 
his  kindnefs  to  us  by  Jefus  Chrift."  Of  himfelf 
he  fays,  *'  I  obtained  mercy,  that  in  me  Jefus  Chrift 
might  fhew  forth  all  longfu ff"ering  for  a  pattern  to 
them,  who  (liould  afterward  believe  in  him  to  life 
everlafting."  St.  Peter  exhorts  thofe  who  had  been 
called  into  God's  marvellous  light,  "  Have  your 
converfation  honeft  among  the  Gentiles,  that  by 
your  good  works,  which  they  behold,  they  may 
glorify  God  in  the   day  of   vifitation."     If,   while 

Pa 


we  profefs  to  be  partakers  of  God's  grace,  we  by 
the  impurity  of  our  lives  ftrengthen  bold  tranfgref- 
fors,  and  lay  Humbling  blocks  in  the  way  of  little 
ones,  we  difhonor  and  reproach  that  grace  which 
we  ought  to  exalt. 

Believers  will  in  a  more  perfe6l  manner  fliew 
forth  the  praife  of  God's  glorious  grace  in  the  fu- 
ture world.  Grace  will  there  be  all  the  burthen 
of  their  fong  ;  and  Mz5  they  will  fing  in  the  highefl 
flrains.  They  will  tune  their  harps  to  found  the 
wonders  of  Creation  and  Providence  :  But  when 
the  glory  of  divine  grace  in  the  falvationof  finners, 
efpecially  in  their  own  falvation,  becomes  the 
theme,  then  they  will  touch  the  moft  fonorous 
filings.  When  they  ftrike  on  this  new  fong, 
■"Thou  art  worthy,  for  thou  haft  redeemed  us  by 
thy  blood,  and  made  us  kings  and  priefts  unto  thee," 
not  only  faints,  but  angels  all  around  will  catch 
the  found,  and  every  creature  in  heaven,  and  thofe 
redeemed  from  the  earth,  will  feel  the  theme,  and 
join  their  voices,  faying,  ''Worthy  is  the  lamb,  that 
was  flain,  to  receive  power,  and  riches,  and  glory, 
and  bleffing ;  and  be  thefe  afcribed  to  him  who 
iitteth  on  the  throne,  and  to  the  lamb  for  ever  and 
ever." 

What  now  remains,  my  brethren,  but  that  weali 
joyfully  accept  the  overtures  of  divine  grace  ?  Are 
you  convinced  of  your  guilty,  helplefs  condition  ? 
Here  in  Chrift  Jefus  is  grace  to  help,  and  mercy  to 
pardon  you.  Say  not  in  your  hearts,  "We  are  by 
the  purpofe  of  God  excluded  from  falvation." — 
God's  pdrpofe  is  not  contrary  to  his  word ;  his 
ele6lion  contradidls  not  his  grace.  You  are  already 
chofen  to  the  enjoyment  of  the  gofpel :  You  have 
already  been  made  partakers  of  fome  awakening 
influences  of  the  Spirit :  You  have  been  called  by 
the  invitations  of  God.  His  word,  excludes  you 
not,  and  you  have  no  right  to  exclude  yourfclves, 
Remeniber,  that  they  who  are  chofen  to  falvation, 


S£RM«  IV.]         Chriflian  Religion^  "5^ 

are  chofen  to  be  holy.  In  a  way  of  faith  and  pen- 
itence falvation  is  offered  :  in  this  way  make  your 
ele6i;ion  fure.  Comply  tAh  God's  calls — his  word 
will  never  fail.  Remember  your  dependence  on 
bis  grace,  feek  it  humbly,  accept  it  thankfully,  re- 
ceive it  not  in  vain,  walk  worthy  of  him  who  has 
palled  ^ou  to  his  kingdom  and  gloxy« 


B^ 


&&?* 


SERMON       V. 


EPHESIANS  i.  7,  8. 


M  whom  we  have  redemption  through  his  blood  the  for- 
givenefs  offtv.s.  according  to  the  riches  of  his  graces 
wherein  he  hath  abounded  toward  us  in  all  wifitom 
and  prudence. 

1  HE  Apoftle,  in  the  third  verfe  of  thes 
contextjCelebratcs  the  grace  of  God  in  the  fpiritual 
blefiings  bellowed  on  our  fallen  race ;  and  then 
proceeds  to  enumerate  thefe  blefiings.  "He  hath 
chofen  us  to  be  holy — predeftinated  us  to  the  adop- 
tion of  children — made  us  accepted  in  the  beloved 
— granted  us  redemption  through  Chrift's  blood—- 
revealed  to  us  the  my  fiery  of  his  will — gathered 
both  Jews  and  Gentiles  together  in  one  body — and 
fealed  us  with  the  holy  fpirit  of  promife,  which  is 
the  earneft  of  our  inheritance." 

The  bleffing  mentioned  in  (he  text,  is  our  redemf's 
tion. 

For  the  illuflration  of  this  privilege  we  may  con- 
fider — Who  are  the  fuhjeHs  of  it  ? — What  is  the 
nature  of  it  ? — The  way  in  which  it  is  procured — 
The  fountain  from  which  it  originates — And  the 
wifdom  difplayed  in  it. 

1.  We  are  to  confider,  Who  are  the  fubje^s  of 
this  redemption  ? 


JI^RM.  v.]  Chrijlian  Religion.  $\ 

The  Apoftle  fays, "  WE  have  redemption ;"  that 
i?»  **  We  who  were  chofen  in  Chrift  to  be  holy — tut 
who  have  believed  and  trujkd  in  Chrift,  have  re- 
demption." 

The  redemption  purchafed  by  Chrift,  though 
offered  without  diftindion  to  all  who  hear  the  gof- 
pel,  is  aftually  beftowed  only  on  thofe,  who  repent 
pf  their  fins  and  believe  in  the  Savior.  **  The  re* 
deemer  comes  to  thofe  who  turn  from  ungodlu 
jjefs."  It  is  fin  which  has  brought  us  under  con- 
demnation— It  is  by  repentance  of  fm  that  we  ob- 
tain redemption.  The  benefits  of  the  gofpel  are 
free,  but  not  indifcriminate.  They  are  defigned 
for  as  many  as  will  receive  them  on  the  terms  pro- 
pofed,  but  not  for  all  promifcuoully  wliether  they 
comply  with  the  terms  or  not. 

The  idea  which  fome  fondly  entertain,  that  re- 
demption is  abfolutely  univerfal,  and  in  fa6l  com- 
prehends all  men,  is  without  fcriptural  foundation. 
There  are  indeed  fome  expreffions  which  import 
univerfaiity.  Chrift  is  faid  "to  have  given  him- 
felf  a  ranfom  for  all,  and  to  be  made  a  propitiation 
for  the  fins  of  the  whole  world."  But  fuch  expref- 
fions muft  always  be  underftood  in  a  fenfe  confift- 
ent  with  the  (;erms  ftated  in  the  gofpel.  The  price 
paid  for  our  redempfion  is  Jufficitnt  for  all.  It  is 
defigned  for  the  benefit  of  finners  in  all  nations  and 
ages.  It  is  not,  like  the  legal  expiations,  of  limited, 
efficacy  and  temporary  ufe.  The  off^er  of  falvation 
is  made  to  finners  of  SLlVcharaHers,  and  all  who  be^ 
luM  will  be  made  partakers  of  it.  *'  The  right- 
eoufnefs  of  God  through  the  faith  of  Chrift,  is  un- 
t«,  all  them  who  believe,  and  there  is  no  di8^er-» 
ence."  In  thefe  refpedls  Chrift  died  for  all,  and 
gave  himfelf  a  ranfom  for  all.  But  the  benefits 
of  redemption  will  be  actually  beftowed  only  on 
thofe  who  are  penitent,  fiiithful  and  holy — not  on 
all  indifcriminately,  whether  penitent  or  impeni- 
tent 'f  whethei:  believing  or  unbelieving.    The  gof- 


$k  Duties  of  the  [Serm.  Vl 

pel  exprefsly  aflures  us,  that  without  repentance, 
faith  and  holinefs,  there  is  no  falvation — thatChrift 
came  to  fave  us  from  our  lins,  to  deliver  us  from 
this  evil  world,  and  to  redeem  us  from  our  vain 
converfation— that  he  bore  our  fins  on  the  crofs, 
that  we,  being  dead  to  fin,  fhould  live  unto  right- 
coufnefs.  If,  oxpeCling  to  be  juftified  by  Chrift, 
we  are  ftill  found  finners,  and  emboldened  to  con- 
tinue fuch,  we  treat,  as  the  minifter  of  fin,  thatSa- 
vior  who  came  to  caJl  us  to  repentance,  an.d  to  pu« 
rify  to  himfelf  a  people  zealous  of  good  works. 

II.  We  are  to  confiderthe  nature  oi  this  redemp- 
tion. 

There  is  a  twofold  redemption  mentioned  in  the 
writings  of  this  Apoftle ;  the  redemption  of  the 
foul  from  the  guilt  of  fin  b}^  pardon,  and  the  re- 
demption of  the  body  from  the  power  of  the  grave 
by  the  refurreftion.  It  is  the  former  of  thefe, which 
is  intended  in  the  text ;  for  fo  it  is  explained  ;  We 
have  redemption,  the  forgivenefs  of  fins.  The  latter 
is  intended  verfe  14,  where  the  Apoftle  fpeaks  of 
the  Spirit,  as  **  the  earneft  of  our  inheritance,  until 
the  redemption  of  the  pur  chafed  poffeffion  ;"  and  Ro- 
mans 8th  chapter,  where  the  creature  is  faid  to 
*'  wait  for  the  adoption  even  the  redemption  of  the 
lody."  But  thefe  two  privileges  are  connefted.  The 
remiffion  of  fin,  which  is  a  releafe  from  our  obli- 
gation to  punifliment,  is  accompanied  with  a  title 
to  eternal  life.  "  Whom  God  juftifies,  them  he  alfo 
glorifies. 

The  divine  law  condemns  thofe,  who  continud 
not  in  all  things  written  therein  to  do  them.  As 
we  have  all  finned,  fo,  confidered  in  relation  to  the 
law  only,  we  are  all  under  condemnation.  For- 
givenefs frees  us  from  this  condemnation,  and  plac- 
es us  in  a  ftate  of  favor  with  God.  It  is  expreffed 
in  fcripture  by  a  variety  of  phrafes  ;  fuch  as  the 
blotting  out  of  our  iniquities — tht  forgivenefs  of  our 
«^^4i— making  us   cccf/^fi^— admitting  U5  to  peactt 


Serm.  v.]  Chriftian  Religion*  6^ 

with  God—jujlifying  us  from  our  fins,  and  unto  life 
i — imputing  righteoufnefs^  and  not  imputing  Jin.—-' 
Thefe  phrafes  all  import  the  fame  thing  :  Our  de- 
liverance from  that  ftate  of  guilt,  in  which  we 
flood  expofed  to  fufFer  the  demerit  of  our  fins  ; 
and  our  gracious  acceptance  to  a  ftate  of  peace 
>vith  God,  as  if  we  had  not  ofi^ended. 

The  terms  of  this  forgivenefs  are  called  repent- 
ance, faith,  regeneration  and  converfion,or  turning 
to  God  ;  all  which  exprefs  the  fame  thing  in  dif- 
ferent points  of  view,  even  a  change  of  foul  from 
the  habitual  love  of  fin  to  the  love  and  fervice  of 
God.  Whenever  the  fmner,  convinced  of  his  fins, 
renounces  them  with  godly  forrow  and  in  hearty 
purpofe,  committing  himfelf  to  the  mercy  of  God 
in  Chriil  with  refolutions  of  future  obedience,  he 
is  difcharged  from  guilt,  and  entitled  to  eternal 
life.  Where  this  change  is  real,  there  will  be  fruits 
mete  for  repentance.  From  thefe  fruits  arifes  a 
comfortable  evidence  of  the  fincerity  of  the  heart, 
and  a  good  hope  of  the  heavenly  inheritance. 

III.  The  next  thing  here  obfervable  is,  the  way 
and  manner,  in  which  believers  become  partakers 
of  this  privilege.     Through  the  blood  ofChriJl, 

The  Apoftles,  and  efpecially  St.  Paul,  in  their 
preaching  and  writings,  dvyell  much  on  the  death 
of  Chrift,  as  the  ground  of  our  hope.  Chrift  cru- 
cified was  theii  favorite  theme. 

The  infinite  mercy  of  God  inclines  him  to  for- 
give finners  ;  but  his  wifdom  faw  fit  to  grant  them, 
forgivenefs  in  fuch  a  way  as  Ihould  clearly  difplay 
his  righteoufnefs,  as  well  as  his  mercy.  The  pun- 
ilhment  of  our  iniquities  he  therefore  laid  on  his 
own  Son,  who  voluntarily  gave  himfelf  for  us,  an 
offering  and  a  facrifice  to  God  for  a  fweet  fmelling 
favour. 

The  Apofile  takes  notice,  that  Jefus  Chrift, 
through  whofe  blood  wc  obtain  forgivenefs,  is  the 
Beloved,     On   this   circumftance  greatly  depends 


44  Duties  0/ the  [Serm.  V« 

the  value  of  his  facrifice.  "  He  hath  made  us  ac- 
cepted in  the  beloved,  in  whom  we  have  redemption 
through  his  blood.— God  hath  m.ade  him  to  be  fin 
for  us,  who  knew  no  fin.— He  hath  not  fpared  his 
own  Son,  but  delivered  him  up  for  us — Chrift  was 
inanifefled  to  bear  our  fins,  and  in  him  was  no  fm 
— God  fent  his  only  begotten  Son  into  the  world, 
that  we  might  live  through  him." 

This  charafter  of  Chrift  ftiews  the  excellence  of 
his  facrifice.  *'  He  through  the  eternal  Spirit  of^ 
fered  himfelf  without  fpot  to  God.  Such  an  high 
prieft  became  us,  who  is  holy,  harmlefs,  undefiled, 
feparate  from  iinners,  and  made  higher  than  the 
heavens  ;  who  needed  not,  as  the  ancient  priefts, 
to  offer  facrifice,  firft  for  his  own  fins,  and  then 
for  the  people's  ;  for  this  he  did  once,  when  he  of- 
fered up  himfelf."  Our  redemption  is  afcribed  to 
the  fufferings  of  Chrift,  efpecially  to  his  laft  fuf- 
ferings — to  his  blood — to  his  death  on  the  crofs. 
But  his  obedience,  his  holy  life  was  necefl'ary  to 
our  redemption,  as  without  it  there  could  have 
been  no  atoning  virtue  in  his  death. 

The  chara6ter  of  Chrift,  as  the  beloved,  difplays 
the  grace  of  God  in  giving  him  for  us.  From  hence 
the  Apoftle  infers  the  greatnefs  of  God's  compaf- 
fion  for  a  guilty  world,  and  his  readinefs  to  grant 
all  bleffings  to  believers.  **He  who  fpared  not  his 
own  Son,  but  delivered  him  up  for  us  all,  How 
fhall  he  not  with  him  alfo  freely  give  us  all 
things  ?" 

IV.  We  may  obferve  the  fountain  from  which 
our  redemption  flows  ;  the  riches  of  God's  grace. 

Sin  deferves  puniftimcnt,  and  the  remiffion  of 
deferved  punifliment  is  mere  grace.  Pardon  mer- 
ited, is  a  contradiction.  Every  blefling  beftowed 
pn  finners  is  by  grace  :  But  the  blefling  of  forgive- 
nefs  is  according  to  the  riches,  the  exceeding^  the  ii?i^ 
fcarchable  riches  of  grace. 


SfRAl*  v.]  Chriftian  Religion,  65 

If  it  be  grace  in  Almighty  God  to  beftow  on  fin« 
neis  the  fmallefl;  favor,  what  abundant  grace  muft 
it  be  to  forgive  all  our  innumtrabU  tranfgreflions'— * 
to  forgive  them  wholly  and  Jinally — not  only  to  ex- 
empt us  from  punifhment,  but  make  us  accepted,  as 
if  we  had  not  offended — to  own  us  as  his  children 
—r^io  admit  us  to  communion  with  himfelf — to 
grant  us  the  conftant  prefence  of  his  good  Spirit-— 
and  vouchfafe  to  us  eternal  life !  The  richnefs 
and  variety  of  the  bleffings  Ihew  that  they  flow 
from  a  full  and  liberal  fountain. 

God's  grace  appears  richer  ftill,  when  we  con- 
(ider  our  own  unworthinefs.  We  are  not  worthy  of 
the  lead  of  all  the  mercies,  which  God  has  ftiewed 
us  ;  much  lefs  of  this,  the  greatejl  of  all.  A  fenfe 
of  guilt  filled  the  Apollle  with  admiring  thoughts 
of  God's  grace  in  his  falvation.  "  1  was  the  chief 
of  Cnners  ;  but  I  obtained  mercy — and  the  grace 
of  our  Lord  was  exceeding  abundant." 

The  grace  of  God  is  ftill  more  wonderful  in  the 
way  and  manner  of  its  difpenfation.  *'  We  have 
redemption  ihroicgh  Chrijl's  blood,  according  to  the 
riches  of  God's  grace. — -He  has  commended  his 
love  toward  us,  in  that  while  we  were  finners  Chrift 
died  for  us." 

V.  Our  text  teaches  us,  that  in  this  difpenfatioa 
of  mercy,  God  has  abounded  to  lis  in  allwijdom  and 
prudence, 

"  Manifold  are  God's  works ;  in  wifdom  he  has 
made  them  all."  But  the  moft  glorious  difplay  of 
his  wifdom  is  in  the  work  of  our  redemption. 

Here  the  perfedions  of  God  appear  in  the  bright- 
eft  luftre  and  moft  beautiful  harmony. 

He  has  manifefted  the  exceeding  riches  of  his 
mercy  in  giving  his  own  Son  to  redeem  a  guilty 
race — his  infinite  purity,  and  immutable  juftice,  in 
requiring  fuch  a  grand  and  awful  facrifice  in  order 
to  the  remilSon  of  human  guilt — the  perfe6l  rc6li- 
tude  of  his  law  in  forgiving  our  tranfgreffions  only 


65  Duties  of  the  [Ser^.  Vi 

through  the  obedience  and  fufFerings  of  his  Son— 
his  inviolable  faithfulnefs  and  truth  in  executing 
the  threatening  of  death  on  him  who  confented  to 
bear  our  iniquities.  Here  we  fee  the  mercy,  juf- 
lice,  holinefs  and  truth  of  God,  all  united  and  op- 
erating in  concert ;  fo  that,  as  the  Pfalmift  fays, 
**mercy  and  truth  are  met  together,  righteoufnefs 
and  peace  have  kiffed  each  other.  Truth  fprings 
from  the  earth — and  righteoufnefs  looks  down  from 
heaven  :  The  Lord  gives  grace  and  glory  ;  his  fal- 
vation  is  nigh  to  them  that  fear  him,  and  glory 
dwells  on  the  earth.  He  fpeaks  peace  to  his  peo- 
ple in  fuch  a  manner,  that  they  may  not  turn  again 
to  folly." 

In  this  difpenfation  there  is  a  door  of  hope  0- 
pened  to  the  moft  unworthy. 

A  finner,  under  deep  conviftion  of  his  guilt,  is 
apt  to  fear,that  there  can  be  no  forgivenefs  for  him. 
When  Peter  reprefented  to  the  Jews  their  horrible 
wickednefs  in  crucifying  the  Lord  of  glory,  theRe- 
deemer  of  fmners,  they  were  pricked  in  the  heart 
and  faid,  ^'Whatjkall  WE  do  ?  You  teach  us,  that 
whofoever  ihall  call  on  the  name  of  the  Lord,  fhall 
be  faved.  But  do  we  come  within  this  general  en- 
couragement ?  We  have  with  wicked  hands  cruciJ 
fied  and  flain  this  Savior.  Is  there  any  pardon  for 
us  ?"  Yes ;  fays  the  Apoftle,  "the  promife  is  tcJ 
you  ;  it  is  to  all :  Repent  therefore  for  the  remif- 
iion  of  fins."  In  fuch  a  cafe  as  this,  finners  need 
fome  other  ground  of  hope,  than  a  general  declar- 
ation, that  God  is  good.  For  though  they  are  per- 
fuaded  of  God's  goodnefs,  they  cannot  from  thence 
certainly  conclude  that  fin  maybe  forgiven — muclr 
lefs  that  all  fins,  fuch  fins  as  they  have  committed, 
will  be  forgiven,  and  the  offenders  received  to  fa=. 
vor.  To  penitent  fouls  fuch  grace  might  appear, 
incredible.  To  remove  from  them  all  fears  and: 
fufpicions,  God  has  difplayed  the  riches  of  his 
grace  in  giving  his  SoJi  to  be  a  .propitiation  for.fiiiV 


SfiRM.  v.]  Chrijlian  ReHgion,  4f 

God's  mercy  to  pardon  is  matter  of  faith ;  but  ther 
death  of  Chrift  is  matter  of  fact,  of  which  there  i$ 
fenfible  evidence.  On  this  our  faith  refts; — con- 
vinced of  this,  we  can  eafily  beheve,  that  God's 
mercy  will  forgive  the  penitent. 
•-  In  this  difpenfation  believers  have  the  greatefis 
poffible  fecurity.  Their  faivation  is  in  the  hands 
of  a  divine  Savior — 'not  in  their  own  hands.  If  it 
depended  on  themfelves  wholly,  it  muft  at  beft  be 
very  precarious.  Innocent  Adam,  and  many  of  the 
angels,  loft  their  firft  ftate.  And  furely  the  fallen 
fons  of  Adam  cannot  recover  themfelves.  And  if 
they  were  once  recovered  and  pardoned,  yet  with- 
out a  better  fecurity  than  their  own  ftrength  and 
obedience,  they  ftiil  muft  perifh  ;  for  one  tratif- 
greffion  would  again  involve  them  in  guilt  and 
ruin. 

But  their  faivation  is  lodged  in  better  hands  than 
their  own — in  the  hands  of  one  who  is  mighty  ta 
fave,  and  who  will  keep  what  is  committed  to  him. 
They  are  juftified  by  a  righteoufnefs  which  is  per- 
fect— by  the  righteoufnefs  of  the  Son  of  God — To 
him  they  are  united  by  faith — From  him  they  de- 
rive grace  to  help  in  time  of  need — By  his  grace 
they  are  ftrong  ;  they  are  able  to  do  all  things — 
They  are  kept  by  the  power  of  God  through  faith 
Hnto  faivation. 

This  difpenfation  holds  forth  the  moft  awful  ter- 
rors againft  fin,  and  the  moft  powerful  motives  to 
obedience. 

When  we  fee  the  holinefs  and  juftice  of  God 
difplayed  in  the  fufFerings  of  Chrift  for  the  fins  of 
men,  it  is  a  juft  and  natural  refleftion,  "If  thefe 
things  were  done  in  a  green  tree,  what  will  be  done 
in  the  dry  ?"— ^If  the  Savior,  fubftituted  in  our  place, 
endured  fuch  anguifti,  What  are  they  to  expetl, 
who,  rejeQing  his  atonement,  are  doomed  to  fufFer 
the  demerit  of  their  own  fins  ?         If  God  fpared 


6S  Duties  of  the  f  Serm.  V« 

not  his  own  Son,  when  our  iniquities  were  laid 
upon  him,  furely  on  the  unbelieving  and  impeni- 
tent he  will  caft  the  fury  of  his  wrath,  and  vfill  not 
fpare. 

But,  on  the  other  hand.  What  glorious  hope» 
are  fet  before  thofe,  who  by  repentance  flee  from 
the  wrath  to  come  !  God,  who  has  done  fo  much 
for  the  falvation  of  a  guilty  race,  will  alTuredly  ac- 
cept thofe  who  fubmit  to  him  j  will  affift  their  en>- 
deavors  to  ferve  him,and  will  reward  their  humble 
obedience.  And  how  glorious,  muft  be  that  reward, 
which  is  purchafcd  for  believers,  not  by  works  of 
righteoufnefs  which  they  have  done,  but  by  the  all 
perfedl  obedience  and  mod  precious  blood  of  a  di- 
vine Redeemer.  "  The  gift  by  grace,  which  is 
through  Jefus  Chrifl,  will  abound  to  the  faithful 
— They  will  receive  abundance  of  grace  and  of  the 
gift  of  righteoufnefs ;  and  grace  will  reign  through 
righteoufnefs  unto  eternal  life."  Juftly  then  might 
the  Apollle  fay,  *'  God  has  abounded  to  us  in  all 
wifdomi  and  prudence." 

Our  fubjefcl:  ought  to  awaken  the  guilty  and  im- 
penitent, and'urgc  their  fpeedy  efcape  from  the  evil 
which  threatens  them.  Great  is  the  demerit  of  fin, 
or  fo  coflly  a  facrifice  for  its  expiation  would  not 
have  been  required.  But  let  (inners  remember, 
that  their  guilt,  great  as  it  is, will  be  greatly  aggra- 
vated hy  their  coatempt  of  the  blood  of  Chrift,and 
their  abufe  of  the  riches  of  divine  grace.  If  he 
who  defpifes  the  law  of  God  deferves  death  with- 
out mercy ;  how  fore  will  be  the  punifhment  of 
thofe,  who  tread  under  foot  the  Son  of  God,  refifl 
the  grace  of  the  holy  Spirit,  and  profane  the  blood 
of  the  covenant  I 

What  a  happy  fecurity  believers  enjoy  !  They 
are  made  accepted  in  the  Beloved.  And  if  they 
are  accepted  in  him,  they  are  doubtlefs  fafe.— « 
There  is  xio   condemnation   to   them    who   are  in 


Serm.  v.]  Chrijlian  Religion. 


69 


Chi  ift  Jefus.  Nothing  fhall  be  able  to  feparate 
them  from  the  love  of  God,  which  is  in  him. — • 
Their  life  is  hidden  with  Chrift  in  God  ;  and  when 
Chrifl;  fhall  appear,  they  will  appear  with  him  in 
glory. 


SERMON      VL 


EPHESIAKS  i.   9,  10,  11,  12-. 

Having  made  known  unto  us  the  myfiery  of  his  will^ 
according  to  the  good  plea  fur  e,  which  he  hath  putm 
pofcd  in  himfelf,  tha:i,  in  the  difpenfation  oj  the  Jul- 
nefs  cj  times^  he  might  gather  together  in  one,  alt 
things  in  Chrijl,  both  which  are  in  heaven,  and 
zohich  are  in  earth  ;  even  in  him,  in  whom  alfo  we 
have  obtained  an  inheritance,  being  predejiinated  ac- 
cording to  the  purpofe  of  him,  who  worketh  all  thin o-s 
after  the  counfel  of  his  own  will,  tJiat  we  fhould  be 
to  thepraife  of  his  glory,  whofirfi  trifled  in  Chrifi„ 

REDEMPTIOrsT  from  the  prefent  guilt 
atid  the"  future  punifhment  of  fin,  \'^  a  blefling 
which  comes  to  finners  from  the  grace  of  God* 
through  our  Lord  Jefus  Chrift.  This  blefling  is 
granted,  not  indifcriminately  to  all,  bu!  peculiarly 
to  thiofe  who  believe  and  trr.  ft  in  Jefus  Chrift,  and 
who  repent  and- become  holy  before  God.  Thefe 
qualifications  are  the  gifts  of  God,  but  gifts  ufu al- 
ly beftowed  in  a  way  of  means.  That  divine  op- 
eration, which  difpofes  the  hearts  of  finners  to  re- 
pentance and  faith,  is  aff^orded  to  them  in  their  at- 
tendance on  the  inilru6lions  of  the  gofpel.  The 
grace  of  God,  however,  in  liringing  finners  to  re- 
pentance of  fin,  and   faith  in  the  Savior,  is  no  Icfs- 


SpflM.  VI.]  Chriftian  Religion.  71 

to  be  acknowledged,  than  if  all  means  were  utterly- 
excluded  ;  for  the  goCpel  itfelf  is  as  much  a  divine 
gift,  as  the  influence  of  the  Spiat.  All  things  are 
of  God,  wfio  hath  reconciled  us  to  himfelf  by  Jefus 
Chrift,  and  hath  inllituted  for  our  benefit  the  inin- 
iftry  of  reconciliation. 

In  the  enumeration  of  the  fpiritiial  bleflings 
granted  lis  through  Jtfus  Chrift,  the  Apoflle  men- 
tions, in  our  text,  the  myftery  of  the  gofpel,  as 
one  which  deferves  our  moil  thankful  regard. 

In  the  words  now  before  us,  there  are  three  things 
obfervable  : 

I.  The  fovereign  grace  of  God  in  making  known 
to  us  the  myftery  of  his  will. 

II.  The  purpofe  of  God  in  this  difpenfation  ; 
that  he  might  gather  together  in  one,  all  things  in 
Chrift. 

III.  The  obligation,  which  lies  on  fuch  as  en- 
joy this  privilege,  to    live  to  the  pruife  and  glory   of 

God's  grace, 

I.   We  are  taufrht  the  fovereign  p:race  of  God,  in 
giving  us.  the  gofpel.      He  hath  made  knozjon  tons  the 
myftery  of  his  will,  according  to  his  good pleafure,  which 
he  purpofed  in  himfelf. 
'    Let  it  here  be  particularly  remarked, 

1.  The  gofpel  is  called  f.ht  myftery  of  God's  will  ; 
and,  Chapter  iii,  the  my  fiery  which  from  the  begin- 
ning was  hid  in  God  ;  and  the  unfearchable  riches  of 
Chrift. 

You  will  not  imagine,  that  the  Apoftle  by  thefe 
phrafes  intends  to  reprefent  the  gofpel  as  obfcure 
and  unintelligible  ;  for  he  elfewhere  fays,  that  he 
and  the  other  apoftles  "  ufed  great  plainnefs  of 
fpeech,  and,  by  manifeftaition  of  the  truth,  com- 
mended themfelves  to  every  man's  confcience  in 
the  fight  of  God."  But  his  meaning  is,  that  the 
gofpel  fcheme  was  undifcoverable  by  the  efforts 
and  refearches  of  human  reafon,  and  could  be 
made  known  to  men  only  by  'he  light  of  divine 
E2     '      ' 


72  Duties  of  tilt  [Serm.  VI, 

revelation.  He  fays,  "  God  has  madi  known  to  us 
the  myftery  of  his  will."  He  calls  the  gofpel  a  rev^ 
elation  of  the  myftery,  which  had  been  hidden  from 
preceding  ages.  It  is  a  myftery  in  regard  to  thofe 
v.f^&si,  in  which  it  was  kept  fecret  ;  but  not  in  re- 
gard to  the  ages,  in  which  it  is  revealed,  fo  that  all 
ir.en  may  fee  and  iniderjiand  it.  This  is  the  ufual 
fenfe  of  the  word. 

And  it  is  not  the  zvhoie  gofpel  that  is  in  thisfenfe 
called  a  r^Rery  ;  but  only  forne  particular  doc- 
trines of  it.  There  are  many  things  in  it,  luch  as 
the  being  and  providence  of  God,  and  the  great 
and  leading  duiies  of  morality,  which  even  the 
Heathens  tbemfelves  acknowledged.  But  the  meth- 
od of  cur  redemption  by  Jefus  Chrifl;  is  a  myftery, 
which  never  could  have  been  known,  if  God  had 
not  revealed  it.  The  Apoftle  fays,  *'  We  fpeak 
the  wifdom  of  God  in  a  myflery,  even  the  hidden 
wifdotn,  v/hich  God  ordained  before  the  wofid  un- 
to our  glory,  which  none  of  the  princes  of  this  world 
knew  ;  but  God  hath  revealed  it  to  us  by  his 
fpirit,  that  we  might  know  the  things  which  are 
freely  given  us  of  God,  which  things  we  alfo  fpeak." 
The  myflery  of  the  gofpel  was  firll  revealed  by  the 
fpirit,  to  the  prophets  ;  then  more  fully  to  the  A- 
polUes  ;  and  by  them  preached  with  great  plain- 
ncfs  to  the  world.  Their  preaching  was  a  revela- 
tion of  the  Vdyflery  of  God's  will  concerning  the  way 
of  falvation  through  Jefus  Chrift. 

There  are,  indeed,  many  things  in  the  gofpel, 
which  are,  and  will  remain  incomprehenfible  to 
human  reafon  ;  buc,  though  we  cannot  fully  coiU' 
prehend  them,  we  may  fnfhciently  underjland  them. 
The  promifes  of  God,  the  terms  of  happinefs,  and 
the  duties  required  of  us,  are  clearly  ftated.  What 
falvation  is,  how  it  was  procured,  in  what  way  it 
is  conveyed,  and  where  to  look  for  help  in  all  our 
weakneffes  and  wants,  we  are  plainly  infl;ru6led. 
No  farther  revelation  do  we  need    to   teach  us  the 


Serm.  VI.]  Chrijlian  Religion,  rrvj 

acceptable  will  of  God,  and  lead  us  along  tQwari 
heaven.  The  one  which  we  have  is  psrfefct.  They 
who  pretend  to  add  to  it,  bring  on  themfelves  the 
curfes  written  in  it. 

How  abfurd,  how  impious  is  it  then,  to  repre- 
fent  the  gofpel  as  a  myilery,  which  cannot  be  un- 
derftood  without  a  new  revelation  immediately 
from  God  !  If  the  gofpel  is  a  revelation  of  the  myf- 
tery,  vye  are  not  to  expefl  a  revelation  of  this  rev- 
elation, as  if  it  were  a  myilery  flill.  The  Apoflle 
fays,  "  If  we,  or  an  angel  from  heaven,  preach  an- 
other gofpel,  let  him  be  accurfed."  The  Apoftles 
had  the  divine  myftery  communicated  to  them 
by  the  Spirit;  their  divine  infpiration  they 
proved  by  miracles  ;  and  what  was  imported  to 
them  by  infpiration,  they  have  communicated  to 
the  world  by  preaching.  The  gofpe),  confirmed 
by  divine  tellimony,  we  are  to  make  the  only  rule 
of  our  faith.  We  need  the  dire6licn  and  afliitance 
of  the  Spirit  in  all  the  duties  of  the  religious  life  ; 
but  we  need  no  farther  revelation  ;  nor  does  the 
Spirit  operate  to  give  us  new  difcoveries,  but  to 
^{][ift  us  in  underftanding  and  obeying  the  gofpel 
jVrbich  is  already  given  "us.  Though  it  were  con- 
, -ceded,  that  immediate  revelations  were  now  made, 
yet  thefe  could  be  of  ufe  only  to  the  perfons  who 
received  them  ;  they  could  do  no  good  to  the  world, 
unlefs  their  divine  origin  were  proved  by  miracles; 
and  therefore  all  pretenfions  of  this  kind  are  to  be 
difcarded. 

Let  us  attend  to  the  myftery  of  God's  will,  which 
is  made  known  to  us  ;  prove  what  is  acceptable  in 
his  hght  ;  abhor  that  which  is  evil  ;  and  cleave  to 
that  which  is  good. 

We  may  remark, 

2.  That  God  has  made  known  to  us  his  will,  ac-^ 
cording  to  the  good  pieafure,  which  hs  imrpofed  in 
himfrlf, 

E    Q 


74'  Buties  of  the  [Serm.  VI, 

It  is  not  owing  to  any  worthinefs  in  us — to  any 
tiling  which  he  had  done,  or  could  do — to  any 
choice  or  application  which  we  had  made  ;  but  to 
God's  wife  and  gracious  purpofe,  that  a  revelation 
is  given  to  the  world — that  we  were  born  in  an  age, 
and  in  a  land  of  gofpel  light — that  we  are  diflin- 
guifhed  from  thofe  nations,  which  ftill  fit  in  the  re- 
crion  and  fhadow  of  death.     It  is  God  who  makes 

o  ■  .  _ 

us  to  differ — we  have  nothing  but^what  we  receiv- 
ed. We  may  adopt  the  words  of  our  Savior,  *'  I 
thank  thee,  O  Father,  Lord  of  heaven  and  earth, 
that  thou  haft  revealed  to  babes  the  things  which 
thou  haft  hidden  frorn  the  wife  and  prudent  ;  ev- 
en fo^  Father,  ioj  fo  it  feemed  good  in  thy  fight. 

We  may,  perhaps,  wonder,  why  the  gofpel  rev- 
elation was  not  made  earlier,  and  why  it  is  not 
now  more  extenfive.  But  we  are  to  remember, 
that  "  God  works  all  things  according  (o  the  coun, 
fel  of  his  will  ;"  and,  though  the  reafon  of  his  ad- 
miniftrations  is  not  made  known  to  us,  yet  they  are 
all  direQed  by  confummate  v/ifdom.  To  thofe  who 
enjoy  the  gofpel  it  is  a  free  gift  from  God,  not  the 
fruit  of  their  defert,  but  of  his  good  pleafure,  which 
he  purpofed  in  himfelf.  He  is  fovereign  in  the 
diftribution  of  his  favors.  His  goodnefs  to  us  is  no. 
tvrong  to  the  Heathens.  He  is  not  chargeable  with 
injuftice  in  granting  to  fome  the  privileges  which 
he  withholds  from  others  ;  for  none  could  demand 
t"hem  as  their  due.  He  was  no  more  bound  to  place 
all  men  under  equal  advantages,  than  to  endue  all 
■with  equal  abiliiies,  or  to  make  men  equal  to  an- 
gels. He  may  do  what  he  will  with  his  own. 
One  thing,  however,  is  certain,  that  to  whom  much 
is  given,  of  them  much  will  be  required.  In  the 
day  of  the  revelation  of  his  righteous  judgment,  he 
vVill  take  into  con li deration,  not  only  men's  differ- 
ent works,  but  their  various  abili'Jes,  opportuni- 
ties and  advantages ;  and  he.  will  render  to,  the*n 
what  is  right,  according  tq  what   they  have  recciv- 


SjiRM.  VI.3  ChrijUan  ReUgicn.  7^5 

ed  and  what  they  have  done.  *'  As  many  as  have 
finned  without  law,  will  perifh  without  law  ;  and 
as  many  as  have  finned  under  the  law  will  be  judg- 
ed by  the  law,  in  that  day  when  God  will  judge 
tjie  fecrets  of  men  by  Jefus  Chrill,  according  to  the 
gofpel." 

It  is  fometimes  inquired,  whether  they,  who 
know  not  the  gofpel  are  capable  of  falvation  ?  But 
this  is  a  queftion  of  little  importance  to  us.  The 
judge  of  all  the  earth  will  <3o  right.  It  is  a  more 
interefting  inquiry,  whether  we  have  complied  with 
the  gofpel  ?  However,  God  may  deal  with  Hea,- 
tliens,  to  whom  his  word  has  never  come,  if  we 
put  it  far  from  us,  we  judge  ourfelves  unworthy 
of  eternal  life.  When  m^n  afk,  Whether  few  Ihali 
be  faved  ?  The  anfwer  formerly  given,  is  pertinent 
Rill,  "  flrive  to  enter  in  at  the  flrait  gate,  for  ma- 
py  fhall  feek  to  enter  in,  and  fhall  not  be  able." 

II.  The  Apoftle  goes  on  to  in(lru£t  us,  that  the 
purpofe  of  God,  in  making  known  to  us  the  myf- 
tery  of  his  will,  is,  that  in  the  difpcnfatiofi  of  the  fiiU 
nefs  of  times,  he  might  gather  together  in  one,  all  things 
in  Chnft^  both  which  art  in  heaven ^  and  which  are  in 
earth. 

There  are  feveral  things  here  lyorthy  of  diflin6l 
notice. 

1.  The  gofpel  is  called  the  dfpenfaticn  of  ike 
fulnefs  of  times.  So  it  is  faid  elfe\yhere,  *' In  due 
time  Chrift  died  for  us."  *'  When  the  fulnefs  of  the 
times  was  corne,  God  fent  forth  his  Son." 

The  Jews  divided  the  duration  of  the  world  in- 
to three  periods  ;  one  before  the  law,  one  under 
the  law,  and  the  other  under  the  Mefliah.  In  regard 
to  this  dillinclion,  the  gofpel  age  is  the  fulnefs,  or 
completion  of  the  times. 

This  is  the  lall  difpenfationof  religion,  that  will 
ever    be   made;  a  kingdom   which  will  never  be 
moved  ;  never  be  fet  afide  to  make  room  for  a  bet- 
ter.    The  gofpel  day  is   therefore  called   the  la 
E4       ■ 


yS'  Duties  of  the  [Serm.  VI. 

times — the  latter  days — the  end  of  the  world,  or  of  the 
ages. 

The  gofpel  was  introduced  at  the  time,  exaftly 
ordained  in  the  purpofe,  and  exprefsly  predi6led 
in  the  word  of  God  ;  and  in  this  fenfe,  it  may  be 
called  the  difpenfationof  the  fulnefs  of  times.  The 
prophefies  of  the  Old  Teftament,  fo  accurately 
ftated  the  time  of  the  Mefliah's  appearance,  that,  as 
the  prophet  fays,  he  was  the  dejire,  or  expeftation 
of  all  nations.  At  the  time  of  his  coming,  many  a.. 
mong  the  Gentiles,  as  well  as  Jews,  were  ear- 
neftly  lookipg  for  fome  extraordinary  perfon,  who 
IhoLild  fake  ir;to  his  h^mds,  the  government  of  the 
nations. 

This  was  alfo  the  fitiefi;  time  for  the  introduc- 
tion of  the  golpel  difpenfation.  All  things  were 
ready  for  the  appearance  of  the  great  Redeemer  to 
iet  up  his  kingdom  in  the  world.  God  for  many 
ages,  had  been  making  preparations  for  this  grand 
event..  He  foretold  it  to  our  firfl  parents  after  their 
iap.fer— to  m^ny  godly  men  before  the  flood — and 
again  to  the  patriarchs  after  it.  From  among  the 
nations  of  the  earth,  he  chofe  the  poftcrity  of  A- 
brahani  to  be-  his  peculiar  people.  To  them. he 
committed  his  oracles,  gave  his  ordinances,  and 
fent  his  prophets  to  notify  them  of  this  difpenfa- 
tion, and  of  the  tirpe  when,  and  the  manner  in 
which  it  fhould  be  introduced.  As  the  time  drew 
nearer,  the  prophefies  became  rnore  plain  and  ex- 
plicit. The  frequent  captivities  of  the  Jews  were 
the  menns  of  fpreading  among  other  nations  the 
jfcnovvledge  of  thefe  prophefies  and  of  the  great 
events  which  they  foretold.  The  Jews  were  at  this 
time  fo  corrupt,'  that  they  needed,  more  than  ever 
before,  the  miniflrations  of  a  teacher  frcrn  heaven. 
-—To  them  the  gofpel  was  firfl  preached  ;  but  by 
their  obdinate  impenitence  and  unbelief,  they  put 
ir  from  them  ;  and  by  their  fall  falvation  came  to 
the  Gentiles.     Captivated   by  their   enemies,    and 


Serm.  VI.-3  Chrijlian  Religion.  jf 

fcattered  over  the  face  of  the  earth,  they  "became 
the  providential  inftruments  of  diixufing  the  know- 
ledge of  the  Savior.  The  improvement  of  learn- 
ing, awakened  the  attention  of  mankind  to  this  neiv 
revelation  and  to  the  heralds  who  proclaimed  it. 
This  extenfive  power  of  the  Romans,  their  inter- 
courfe  with  all  nations,  and  the  univerfal  peace 
which  now  reigned  in  the  world,  opened  a  way  tor 
the  more  eafy  and  fpeedy  propagation  of  the  gof- 
pel.  The  fpirit  of  inquiry, which  prevailed  among 
the  learned,  led  them  ftridly  to  examine  the  nature 
and  evidences  of  this  new  religion  j  fo  that  there 
could  be  no  ground  to  alledge,  that  itr  obr'ained 
credit  through  the  ignorance  and  credulity  of  man- 
kind. All  circumflances  concurred  to  make  the 
time  of  Chrifl's  appearance  the  moft  fuitable  for 
the  eflablifhrnent  and  difruGon  of  his  religion  ; 
and  therefore  it  may, with  great  propriety,  be  called 
the  fulnefs  of  the  times. 

Let  us  adore  the  wifdom  of  God,  who  orders  all 
events  in  the  moft  perfe6l  manner,  and  accomplilh- 
cs  all  his  purpofes  in  the  moft  convenient  time. — 
Let  us  rejoice  that  the  world  and  all  things  in  it, 
are  under  the  government  of  an  all  perfeft  Being. 
The  wifdom  which  appears  in  thi^  difpenfation  of 
the  fulnefs  of  times,  encourages  us  to  commit  all 
our  ways  to  him,  to  truft  all  our  concerns  in  his 
hands,  to  acquiefce  in  all  the  difpqfals  of  his  Prov- 
idence, and  to  do  his  will  without  murmuring  and 
difputing. 

2.  The  Apoflle  teaches  us,  that  one  end  of  this, 
difpenfation  was.  that  God  might  gather  together-  in 
one, all  things  in  Chrijl :  Or,  as  the  Apoftle  cxprefles 
it,  in  the  next  chapter,  that  he  might  make  both  Jc\^ 
and  Gentile  to  be  one,  might  break  down  the  middle 
zoall  of  partition  between  them,  might  abolifli  the  en-> 
mity,  reconcile  both  to  himfdf  in  one  body, or  one  church, 
and  make  of  the  twain  one  nevj  man. 


^B  Duties  of  the  [Serm.  VI, 

Though  God  firft  admitted  the  Jews  to  the  pe-p 
culiar  privileges  of  his  church,  yet  he  promifed, 
that,  when  the  Savior  fhould  come,  all  nations  in 
him  fhould  be  blelfed.  Jefus  confined  his  perfonal 
miniRry,  and  he  firft  fent  his  Apoftles  to  thejews  ; 
for  to  them  the  word  of  God  was  firft  to  be  fpoken. 
But  after  his  refurredion  he  commanded  them  to 
go  and  preach  the  gofpel  to  all  nations,  and  to 
gather  into  one  church  all  men  iri  Chrift,  of  what- 
ever nation  they  were. 

We  fee  then,  and  it  is  worthy  to  be  remembered, 
that  one  great  defign  of  the  Cbriftian  difpenfation 
is,  to  form  one  body  in  Chrift — to  colleti;  one 
church,  one  great  kingdom  under  him.  The  con . 
venience  of  worQjip  requires  Chriftians  to  ereft 
particular  churches  ;  but  all  thefe  are  members  of 
one  body  ;  for  Chrift  is  not  divided.  The  body 
which  is  one  hath  many  members  ;  but  all  thefe 
are  one  body  in  Chrift.  Therefore,  as  our  Apoftle 
fays, there  fhould  be  no  fchirm,nQ  rent  or  divifion, 
in  the  body.  We  fhould  regard,  as  members  of 
Chrift's  church,  all  who  in  every  place  call  on  the 
name  of  Jefus  Chrift  our  Lord,  both  theirs  and 
ours.  All  particular  churches  ought  to  own  one 
another  as  members  of  the  fame  great  body,  and- 
have  fellowfhip  together  as  fuch.  Though  they 
rneet  in  different  places,  entertain  different  fenti- 
nients  in  the  lefs  important  things  of  religion,  and 
adopt  fome  different  ufages  in  the  forms  of  difci- 
pline  and-  woifhip,  yet,  as  long  as  they  hold  the 
liead  and  call  on  the  name  of  the  fame  Lord,  they 
are  to  treat  one  another  as  filler  churches,  and  to 
cooperate  in  building  up  the  fame  grand  caiife  which 
all  profefs  to  regard. 

Hence  then  it  appears,  that  they  who  break  and 
difunite  the  church  of  Chrift,  and  create  fchifm^ 
and  divifions  in  it — they  who  feparate  from,  and 
renounce  communion  with  Cliriftian  focieties  with- 
out caufe,or  for  fmall  and  trivial  differences — they 


Serm.  VI.]  Chriftian  Religion.  jg 

who,  inftead  of  laboring  to  reform  what  they  fee 
irregular  in  churches, endeavor  to  pull  them  down, 
and  on  the  ruins  to  build  up  a  party  of  their  own; 
ihefe  aSt  in  dtreft  oppofition  to  the  will  of  Chrift 
and  to  the  defign  of  his  gofpel.  They  ferve  not 
the  Lord  Jefus  Chrift,  but  their  owv\  p.afTions  and 
lulls.  They  countera£l  the  Apodolic  plan,  which 
was  to  colleft  into  one  all  things  in  Chrift. 

3.  TheApoftle  farther  teaches  us, that  the  gofpel 
is  intended  to  unite  in  Chrift  all  things,  both  which 
are  in  heaven,  and  which  are  in  earth. 

The  church  of  Chrift  con  ft  (Is  of  the  whole  family 
m  heaven  and  earth.  The  faints  in  heaven  were 
faved  in  the  fame  v^^ay,  in  which  we  alfo  muft  be 
faved.  They  are  worftiipping  the  fame  God  and 
the  fame  Redeemer,  whom  we  profefs  to  worOiip. 
They  are' fubjeft  to  the  fame  Lord,  to  whom  we 
are  fubje^l :  Yea,  all  the  angels  adore  gind  obey 
him.  They  are  rainiftering  fpirits  to'  the  church 
below.  They  are  the  fervants  of  the  [urns  Lord 
Jefus, and  own  themfelves  to  be  but  fellow  fervants 
with  the  faints  on  earth.  The  reUo^ionof  the  faints 
above  and  of  thofe  below  is  in  fubftance  the  fame  ; 
a  religion  of  piety  and  benevolence.  The  chief 
diflFerence  lies  in  the  degrees  of  perfection.  The 
church  in  heaven  and  the  church  on  earth  are,  i;i 
fome  refpefls,  one  church  united.  Believers  are 
fellow  citizens  with  the  faints  in  glory,  and  of  the 
houfehold  of  God.  The  defign  of  the  gofpel  is  to 
form  the  members  of  Chnft's  church  on  earth  to  a 
nearer  refemblance  of  faints  and  angels  in  heaven, 
and  to  bring  them  to  the  general  aftembly  and 
church  of  holy  beings,  to  aa  innumerable  company 
of  angels,  and  to  the  fpirirs  of  jull  men  made  per- 
fefl  J  and  thus  finally  to  gather  together  in  one  all 
things,  botli  which  are  in  Ixeaven,  and  which  are  in 
earth. 

fiere,  my  brethren,  is  a  powerful  argument  for 
Chriftian  love.     In  heaven  charity  never  fails;     Jf 


Bo  Duties  of  the  [Serm.  VI, 

we  all  profefs  to  be  feeking  the  fame  heaven,  anti 
hope  to  be  gathered  in  one  church  there,  let  us  ex- 
ercife  that  love  to  one  another,  which  is  ncceffary 
to  prepare  us  for  heaven,  and  without  which  hcavr- 
en  would  ceafe  to  be  itfelf. 

Here  is  alfo  an  argument  for  Chrillian  candor. 
If  the  faints,  yea,  the  angels  in  heaven,  who  are  fo 
exalted  in  dignity — fo  improved  in  knowledge — fo 
perfeQ;  in  holinefs,  flill  own  the  church  on  earth, 
minifter  to  the  heirs  of  falvaticn,  have  intercourfe 
with  them  as  one  family,  and  rejoice  in  the  expec- 
tation of  receiving  them  to  their  company  above  ; 
furely  we  ought  to  condefcend  to  our  weaker  breth- 
ren, bear  their  infirmities,  minifter  to  their  wants 
and  receive  them  to  our  fellowlhin.  If,  becaufe 
we  imagine  ourfelves  more  pure,  more  wife,  or 
more  found  in  faith,  than  our  brethren, we  exclude 
them  from  our  charity,  bid  therfi  Hand  by  them- 
felves,  and  warn  them  not  to  come  near  us  in  a6ls 
of  holy  communion,  our  temper  is  utterly  unlike 
to  that  of  the  bleffed  above.  Ye,  whofe  religious 
zeal  runs  into  bigotry,  and  whofe  fpiritual  pride 
has  rooted  out  charity,  look  up  to  heaven — fee  the 
condefcenfion,the  love,  the  humility  which  is  there, 
and  be  afhamed  of  yourfelves.  Without  fomething 
of  the  fame  fpirit,  you  abfur^ly  claim  a  relation  to 
the  houfehold  of  Chrid. 

III.  In  the  words  of  our  ttxt^  there  is  another 
pallage,  which  we  will  briefly  notice.  In  him  we 
have  obtained  an  inheritance,  that  we  fhould  be  to 
the  p*-aif&  of  his  glory,  who  fir Jl  irufled  m  Chrijl. 

Thefe  words  are  fpoken  to  the  believing  Jews. 
They  were  the  firft  v/ho  trufted  in  Chrift.  The 
word  of  God  was  firfl  fent  to  the  Jcwifli  nation  ; 
of  that  nation  were  the  firft  believers  ;  and  in  Te- 
rufalem  was  the  firfl  Chriflian  church.  They  arq 
laid  to  have  obtained  an  inheritance,  being  predef- 
tinated  according  to  God's  purpofe.  They  were 
once,  as  a  nation,  chofen  to  be  God's  dininguiChed 


SzRM.  VI.]  Chrijlian  Religion.  §i 

and  peculiar  people  ;  but  becaufe  they  generally 
rejeded  the  Savior,  they  as  a  nation  were  reje6led 
of  God.  Thofe,  however,  who  trufted  in  Chrift, 
had  ftill  a  place  in  God's  inheritance,  and  enjoyed 
a  portion  in  his  kingdom.  They,  with  the  believ- 
ing Gentiles,  were  made  heirs  of  God,  not  only  to 
the  privileges  of  his  church  on  earth,  but  to  an  in- 
heritance alfo  in  the  heavens.  In  both  thefe  ref- 
pe6ls  believers  have  obtained  an  inheritance. 

They  enjoy  the  privileges  of  God's  children  on 
earth,  fuch  as  his  word,  worlhip  and  ordinances, 
the  prefence  of  his  Spirit,  the  prote6lion  of  his 
Providence,  accefs  to  him  in  prayer,and  an  intereft 
in  his  promifes.  And  they  are  made  mete  for,  are 
fcaled  unto,  and  become  heirs  of  a  glorious  inher- 
itance in  heaven.  This  is  fo  clearly  made  over, 
and  fo  firmly  fecured  to  them  by  God's  gracious 
promife,  that  they  are  faid  to  have  already  obtained 
it.  They  are  by  faith  united  to  Jefus,  and  are  made 
joint  heirs  with  him,  who,  as  their  forerunner,  has 
gone  to  heaven  and  taken  pofTeffion  of  the  inherit- 
ance for  them.  Their  life  is  hidden  with  Chrift  in 
God — the  glory  is  laid  up,  and  the  inheritance  is 
referved  for  them — they  are  rifen  with  Chrift,  and 
made  to  fit  together  with  him  in  heavenly  places. 

The  Apoftle  inftru6ls   them,    that,    as    they  had 
Jirfl  obtained   an    inheritance,    and  Jirjl  trufted  in 
Chrift,  fo  they  fliould  firft  be    to  the  praife  of  God's 
glory. 

AH  Chriftians  are  bound  to  glorify  God,  and 
fiiew  forth  the  praifes  of  him,  who  has  called  them 
out  of  darknefs  into  his  marvellous  light.  They 
are  to  abound  in  all  the  fruits  of  righteoufnefs, 
which  are  by  Jefus  Chrift  to  the  praife  and  glory 
of  God.  But  there  are  fome  peculiar  obligations 
on  thofe,  who  firft  trufted  in  Chrift.  They,  who 
enjoy  fuperior  religious  advantages — wlio  through 
grace  have  been  made  partakers  of  the  bleftings  of 
the  gofpel — who  have  felt  the  power  and  tafted  the 


S"2  Duties  of  the  [SeAm.  VJ, 

pleafures  of  religion — who  have  taken  on  them  the 
Chrillian  profeflion  and  character — who  have  ad- 
vanced in  age  and  made  proficiency  in  knowledge^ 
they  fhould  remember,  that,  of  all  men,  they  are 
bound  to  live  to  the  praiCe  of  God's  glorious  grace. 
They  fhould  ufe  their  influence  for  the  converfion 
of  finners,  for  the  confirmation  of  weak  believers, 
for  the  advancement  of  religion,  and  for  the  pro, 
motion  of  Chrifl's  kingdom.  If  they  walk  accord- 
ing to  the  courfe  of  the  world,  they  difhonor  the 
name  by  which  they  are  called, embolden  the  wick- 
ed,and  caufe  the  way  of  truth  to  be  evil  fpoken  of. 
If  they, who  profefs  to  have  believed  in  Chrifl,  and 
to  have  obtained  an  inheritance  with  him,  ftill 
live,  as  if  their  only  inheritance  and  only  hope 
were  in  this  world,  they  expofe  the  gofpcl  to  con- 
tempt. 

Let  us  then,  as  many  as  call  ourfelvesChriflianSj 
walk  worthy  of  our  riame  and  character.  Let  us 
be  blamelefs  and  harmlers,the  fons  of  God  without 
rebuke.  Let  us  have  our  converfation  as  becomes 
the  gofpel,  that  none  may  fpeak  againft  us  as  evil 
doers,  but  by  our  good  works,  which  they  behold, 
may  glorify  God  in  the  day  of  vifitation. 

Let  us  admire  and  adore  that  all  wife  and  aU 
mighty  Being,  who  works  all  things  after  the  coun- 
fel  of  his  will,  and  makes  them  all  fubfervient  to 
the  praife  of  his  glory. 

God  brings  forth  good  out  of  evil,  and  overrules 
to  the  honor  of  his  great  name  thofe  things  which 
in  themfelves  have  a  contrary  afpeft.  The  apofli*- 
fy  of  man,  though  in  its  nature  it  tended  to  God's 
difhonor,  has  been  the  occafion  of  difplaying  his 
glory  in  the  brightefl  luftre.  The  grace  and  mercy 
of  God  in  the  falvaiion  of  penitent  believing  fouls, 
appear  more  glorious,  than  they  would  have  ap- 
peared, in  any  way  at  prefcnt  known  to  us,  if  there 
]iad  been  no  fuch  uorthlefs  obje61s  in  his  creation. 
The  hclinefs  and  juQice  of  God  are  more  flrangely 


Serm.  VI.]         Chrijlian  Religion.  8^ 

feprefented  in  Chrift's  fuflPerings  for  our  fins,  Clian 
in  any  other  way  with  which  we  are  acquainted. — 
The  angels,  who  dwell  in  God's  prefence,  know 
more  of  his  manifold  wifdom  and  unbounded  love, 
hy  means  of  the  redemption,  than  they  had  ever 
before  learned  from  his  other  works.  The  evil  of 
fin  is  in  this  difpenfation  more  awfully  manifelled, 
than  in  all  the  prohibitions  and  threatnings  of  the 
law.  Though  the  fins  of  men  tend  to  dtfturb  the 
harmony  of  God's  government,  and  mar  the  beauty 
of  his  creation,  yet  he  can  overrule  them  to  a  dif- 
ferent purpofe,  and  make  them  fubfervient  to  bis 
glory,  and  to  the  eventual  happinefs  of  his  obedient 
fubje6ls. 

Shall  we  then  fay, Sin  is  i^ot  an  evil;  or  the  evil 
of  it  is  fmall  ?  No  :  But  we  will  fay,  God's  wifdom 
is  great  and  his  ways  unfearchable.    Shall  we  make 
light  of  fin,    becaufe    God    can  turn  it  to  hi^  own 
praife  ?  No  :  But  we  will  admire  his  goodriefs, wif- 
dom and  power,  who  does  great  things,   whfth  we 
know  not  and  cannot  comprehend.     Shall  we   fay, 
that  fin  is  a  neceffaiy  part  of  God's  plan,    becaufe 
fome  happy  events  have  followed  from   particular 
tranfgreffions  ?  No  :    But   we  will  remember,  that 
the  fame  infinite   wifdom,   which  could  make  good 
to  follow  from  fuch   unpromifing    and    untoward 
means,  can  never  be  at  a  lofs  for  means  to  accom- 
plifh  the  purpofes   of   unbounded   benevolence. — 
When  we  fee  the   mifchief  and   confufion,    which 
wicked  men  make  in  the  world,   we   will    rejoice, 
that  God  reigns,    and    that  he    turns   to   good  the 
things,    which    they  intend  for  evil.     We  will  not 
be  anxious  and  diftruftful  in  any  cireumftances,for 
he  who  has  done  fo  great  things  for  the  redemption 
of   fallen    mert,    will    never  forfake  the  fouls,  who 
love  and  ferve  him,    but   will   caufe   all  things  t» 
work  together  for  their  good. 


SERMON      VJL 


*  EPHESIANS  i.  >3,  14. 

In  whom  ye  alfo  Irujlcd,  after  that  ye  heard  the  word 
of  triiih,  the  gofpel  of  your  falvation,  ;  in  zvhom  alfo 
after  that  ye  believed,  ye  werefcaled  with  that  holy 
Sfi7-it  of  promifs,  which  is  the  earmft.  of  our  inher^ 
iiance,  imtil  the  redemption  of  the  purchafed  poffcf 
fwn,  unto  the  prafe  of  his  glory. 

IN  the  days  of  the  Apoflles,  there  were 
Jews  fcattcrcd  through  mofl  of  the  provinces  of  the 
Roman  Empire.  Numbers  of  them  were  in  Ephe- 
fus,  where  they  had  a  fynagogue.  When  Paul 
■preached  the  gofpel  in  this  city,  many  of  the  Jews, 
as  well  as  Greeks,  received  it,  and  both  united  in 
one  church.  One  defign  of  this  epillle  is,  to  guard 
them  againO;  any  difunion.  Vv'hich  might  arife  be- 
tween them,  on  account  of  former  differences  of  na- 
tion and  religion.  The  Apoflle  tells  them,  that 
one  purpofe  for  which  God  had  made  known 
the  mvftery  of  his  will  was,  that,  in  the  difpenfa- 
tion  of  the  falnefs  of  times,  he  might  gather  all 
thincTs  together  in  one  b  -dy  in  Chriil.  In  the  11th 
vcrfe,  fpeaking  to  the  Jews,  he  fays,  Vie  have  ob- 
tained an  inheritance  in  Chrifl,  that  we  fnould  be  to 
the  praife  of  God's  glory,  who  frjl  trifled  in  Chrifl, 
III  our  text,   fpeaking  to  the   Gentile  believers,    he 


ISerm.  VII. ]         Chrijlian  Religicn.  '  85 

fays,  In  him  ye  alfo  trujled  after  ye  heard  the  xuord  of 
truth.  Thejews  firft  trufted  in  Chriil,  for  to  them, 
the  gofpel  was  firfl  fent.  But  the  Greeks  in  Ephe- 
fus  difcovered  a  dilpofition  no  iefs  honeft  and  com- 
mendable ;  for,  when  they  heard  the  word  of  fal.. 
vation,  they  alfo  believed  ;  and,  having  believed, 
they  were  fealed  with  the  holy  Spirit  of  promife. 
There  are  three  things  obfervable  in.  thefe  words. 

I.  Theobje^Tof  the  faith  of  thefe  Ephefians. 
The  word  of  truth  and  the  gofpel  of  falvation. 

II.  The  forwardnefs,  and  yet  the  reafonablenefs 
of  their  faith.  They  trufud  in  Chrifi  after  they  heard 
the  -word. 

III.  The  ha^ppy  confequence  of  their  faith.  Af- 
ter they  believed,  they  were  fealed  toith  the  holy  Spirit ^ 

ice. 

I.  The  gofpel,  which  the  Ephefians  believed,  is 
called,  the  x^prd  of  truth,  and  the  gofpel  of  falva- 
tion. 

It  is  the  word  of  truth.  It  contains  all  thattruth 
which  concerns  our  prefent  duty  and  our  future 
glory.  It  declares  the  whole  counfel  of  God,  relat- 
ing to  the  recovery  of  our  fallen  race.  Chrift  hira- 
felf  came  to  bear  witnefs  to  the  truth,  that  ail  men 
by  him  might  believe ;  and  the  Apoftles  were  fent 
forth  to  make  a  more  full  difcovery  of  all  things^ 
which  Jefus  began  to  do  and  to  tearh. 

The  gofpel  comes  attended  with  demonflrations 
of  its  own  divinity  :  In  this  fenfe  it  is  the  word  of 
truth.  When  Paul  taught  in  Ephefus,  "  he  per- 
fuaded  the  things  concerning  the  kingdom  of  God." 
And  *'  by  his  hands  God  wrought  fpecial  miracles" 
for  the  confirmation  of  the  doftiine  which  he 
preached.  The  fpiritual  nature,  benevolent  defign 
and  holy  tendency  of  the  gofpel  ;  the  miracles 
which  attended  its  firfl  publication  ;  its  fuppor:: 
and  propagation  in  the  world  againft  all  the  at- 
tempts made  to  deftroy  it ;  the  accomplifhment, 
\rhich  in  every  age  has  been  made,  and  fliil  is  mak- 
F 


g$  Duties  of  the  f  Serm.  VII. 

ing,  of  the  prophefies  contained  in  it,  are  undenia- 
)p\t  evidences  of  its  heavenly  original. 

It  is  called  the  gofpd  of  our  falvation.  The  de- 
lign  of  it  is  to  bring  falvation  to  our  guilty  race. 
It  difcovers  to  us  our  ruined,  helplefs  condition  ; 
\ht  mercy  of  God  to  give  us  falvation  ;  the  way  in 
which  it  is  procured  tor  us;  the  terms  on  which 
we  may  become  interefted  in  it ;  the  evidences  by 
which  our  title  to  it  mufl  be  afcertained ;  and  the 
glory  and  happinefs  which  it  comprehends. 
'  \\.  The  fecond  thing  obfervable  in  the  text  is 
the  commendable  difpofition,  which  thefe  Ephe- 
fians  difcovered,  when  the  gofpel  was  preached  to 
them.  '  They  tnificd  in  Chrijl,  •  after  they  heard  the 
word  of  truth.  They  acied  as  honeft  and  rational 
men  :  They  did  not  truft  before  they  heard  it,  nor 
i-efufe  to  truft  after  they  heard  it.'  They  did  not 
take  the  gofpel  upon  the  credit  of  other  men,  with- 
out examination ;  nor  did  they  rejeft  it,  when 
they  had  an  opportunity  to  examine  it  for  them- 
felves. 

While  Paul  preached  in  the  city,  Jews  and 
Greeks  Came  and  heard  the  word.  The  miracles 
which  he  wrought  in  healing  difeafes  and  cafling 
but  evil  fpiriis,  gave  fuch  full  demonftration  of  a 
divine  power  attending  him,  that,  though  divers 
were  hardenec',  many  believed,  and  the  name  of. 
the  Lord  Jefus  was  magnified.  The  example  of  ' 
the  believers  at  Ephefus  teaches  us,  in  what  man- 
ner we  fliould  hear  the  word.  While  we  guard 
againft  a  blind  credulity,  which  receives  for  truth 
whatever  is  agreeable  to  our  humor,  or  is  recom- 
mended by  popular  opinion  ;  we  muft  be  careful 
not  to  fall  into  an  cbflmacy  and  perverfenefs, which 
believes  nothing,  unlefs  it  agrees  with  our  precon- 
ceived notions,^  or  favors  our  worldly  intereft.— 
The  Ephefians  did  not  believe  the  gofpel,  becaufe 
fpme  others  believed  it,  nor  did  they  rejedt  it,  be- 
caufe divers  were  hardened  and  fpakc    againft   it ; 


SsRM.  VII.]  Chrijlian  Religion.  8-? 

but  they  judged  for  themfelves.  They  heard  as 
they  had  opportunity,  attended  to  the  evidence  fet 
before  them,  and,  after  they  had  heard,  they  be- 
lieved. Their  faith  flood  not  in  the  wifdom  cf 
men,  but  in  the  power  of  God.      I  proceed, 

III.  To  confider  the  happy  confequence  of  their 

faith  in  Chrift.     In  whom,  after  ye  believed,  ye  were 

fealed  with  that  holy  Spirit  of  promife,    which    is  the 

earneft  of  our  inheritance^  until  the  redemption  of  the 

pwrchafed  poffefjion. 

The  fubjedts  of  this  fealing  are  believers.  After 
ye  believed,  ye  were  fealed.  The  fealing  here  fpok- 
en  of  is  not  a  common  effe6l  of  the  gofpel  on  all 
who  hear  it,  but  a  fpecial  confec^uence  of  it  to  thofe 
who  receive  it. 

This,  fealing  is  a  work  of  the  Spirit,  as  a  Spirit  of 
holinefs,  promifed  to  believers.  Ye  were  fealed  with 
the  holy  Spirit  of  promife.  It  mufl  therefore  be 
fome  holy  efFeft  produced  in  the  hearts  of  Chrif- 
tians  by  the  Spirit  operating  with  the  word  of  truth; 
and  fuch  an  efFe6l  as  correfponds  with  that  holy 
defign,  for  which  the  Spirit  was  promifed.  The 
Spirit  promifed  to  believers  dwells  in  them,  as  "  a 
Spirit  of  power,  and  of  love,  and  of  a  found  mind. 
The  fruit  of  the  Spirit  is  all  goodnefs^  and  right- 
eoufnefs,  and  truth.'* 

The  Spirit,  in  confequence  of  this  fealing,  is  to 
believers  an  earnejl  of  their  inheritance,  till  the  re^ 
demption  of  the  purchafed  poffcffion — till  the  redemp- 
tion of  the  body  from  the  grave  to  a  (late  of  im- 
Biortality. 

So  that  the  general  fenfe  of  the  words  is,  that 
the  Ephefian  believers,  in  confcqaence  of  their 
faith,  became  partakers  of  fuch  a  divine  influence, 
as  fanSified  them  to  a  metcnefs  for  heaven,  and 
thus  evidenced  their  title  to  it. 

We  will  diftinftly  attend   to  thefe   two   meta- 
phors, iht  fealing,  2indi  the  earnejl  of  th^  Spirit, 
F  3 


gS  Duties  of  the  [Serm.  VII. 

1.  The  fealing  of  the  Spirit.  The  fame  meta* 
phor  is  again  ufed,  chapter  iv.  30.  Grieve  not  the 
Spirit  of  God,  whereby  ye  are  fealed  to  the  day  of  rt^ 
demption.  And  2  Cor.  i.  22.  He  who  hath  anointed 
us  is  God,  who  haih  alfo  fealed  us  ■     -. 

Sealing  literally  fignifies  the  impreflion  of  the 
image  or  likenefs  of  one  thing  upon  another.  Job 
fpeaks  of  "  the  clay  as  turned  to  the  feal."  A  feai 
impreffed  on  wax  leaves  there  its  own  image,  /w- 
Jlruclion  is  faid  to  he  fealed,  when  it  is  fo  impreffed 
on  the  heart,  as  to  have  an  abiding  influence.  So 
the  fealing  of  believers,  is  their  receiving  on  their 
hearts  the  divine  image  and  character,  by  the  fanc- 
tifying  power  of  the  holy  Spirit.  The  word  of 
truth  is  here  confidered,  as  the  feal ;  the  believing 
heart,  as  the  fubjedl ;  the  holy  Spirit,  as  the  agent 
of  fealer  ;  and  the  effe6l  produced, as  a  divine  like- 
nefo.  True  Chriftians,  by  the  fan6lification  of  the 
Spirit  and  belief  of  the  truth,  are  transformed  into 
the  image  of  God,affimilated  to  the  precepts  of  the 
gofpel,  and  wrought  into  that  temper  which  is  the 
fruit  of  the  Spirit.  Accordingly,  they  who  know 
the  truth  as  it  is  injefus,  are  faid  "  to  have  put  off 
the  old  man — to  be  renewed  in  the  fpirit  of  their 
mind — to  be  created  after  the  image  of  God  in 
righteoufnefs  and  true  hohnefs — to  be  made  par- 
takers of  a  divine  nature — and,  beholding  the  glo- 
ry of  the  Lord,  to  be  changed  into  the  fame  image." 

By  a  like  metaphor,Chriftians  are  reprefented  as 
call  in  the  mould  of  the  gofpel.  The  Apoflle  fays 
to  the  Romans,  **  Ye  were  the  fervants  of  fm,  but 
ye  have  obeyed  from  the  heart,  that  form  of  doc- 
.  trine  which  was  delivered  to  you."  Or  as  it  is  in 
the  margin,  '•  Ye  have  obeyed  that  form  of  doc- 
trine, into  which  ye  v/ere  delivered."  It  is  a  met- 
aphor taken  from  calling  metals  into  a  mould.  Ye 
are  in  your  hearts  conformed  to  that  type,  or  mould, 
into  which  ye  have  been  call.  The  hearts  of  be- 
lievers correfpond  with  the  word  of  truth,  as  met- 


Serm.  VII.J  Chrijlian  Religion,  8a 

als  take  the  figure  of  the  mould  into  which  they 
are  received,  and  as  wax  bears  the  image  of  the 
feal  imprelTed  upon  it. 

The  fame  idea  is  conveyed  by  the  metaphor  of 
toriting  the  word  on  the  heart.  The  Apoftle  fays  to 
the  Corinthians,  "Ye  ai-e  the  epiftle  of  Chrift  roin- 
iflered  by  us,  written  not  with  ink,  but  with  the 
Spirit  of  the  living  God  ;  not  in  tables  of  flone, 
but  in  the  fleflily  tables  of  the  heart/'  And  on 
this  account  hecalls  them  '•'  the  feal  of  his  Apoflle^ 
fhip  in  the  Lord." 

If  then  your  hearts  are  transformed  into  the  tem- 
per of  the  gofpel — if  you  are  governed  by  the  doc- 
trines and  fubjefted  to  the  precepts  of  it — if  you 
poifefs  thofe  holy  difpofitioris  which  are  the  fruits 
of  the  Spirit,  you  are  fealed  by  the  holy  Spirit  of 
promife. 

This  work  of  fan£iification  is  Cdillcdfealing,  be- 
caufe  it  confifts  in  a  correfpondence  between  the 
temper  of  the  foul,  and  the  word  of  truth  ;  as  feal- 
ing  implies  a  correfpondence  between  the  image  on 
the  feal,  and  the  impreffion  left  on  the  wax  :  -  And 
it  is  afcribed  to  the  Spirit,  becaufe  it  is  by  his  gra- 
cious influence,  that  the  word  is  made  eflFeftual  to 
fanftify  the  foul.  Having  iliuftrated  the  fealing^ 
we  proceed, 

2.  To  confider  the  earnejl  of  the  Spirit. 

The  Spirit,  having  fealed  believers,  or  fan6lified 
them  after  God's  image, becomes  an  earnejl  of  their 
inheritance.  The  fame  fentiment  often  occurs  in 
Paul's  writings.  He  fays  to  the  Corinthians, 
*'  God  hath  anointed  us,   and  fealed  us,   and  given 

iht  tarnefi  of  the  Spirit   in  our  hearts. He  who 

hath  wrought  us  to  this  thing,"  the  delire  of  im- 
mortality, "is  God,  who  hath  alfo  given  us  the  ear- 
nejl oj  the  Spirit  ;  we  are  confident  therefore  and 
willing  to  be  abfent  from  the  body,  and  prefent 
with  the  Lord."  What  he  here  calls  the  earnejl, 
he,   in  the  8th  chapter  to  Romans,   calls  the  jirjh 

F3 


90  Ditties  of  the  [[Serm,  VIL 

fruits  of  the  Spirit.  *'  We,  who  have  the  frjl  fruits 
of  the  Spirit,  groan  within  ourfelves,  waiting  for 
the  adoption,  to  wit,  the  redemption  of  the  body.'* 

It  appears  from  thefe  paffages,  that  the  earnefl^ 
and  the  frjl  fruits  of  the  Spirit,  are  fome  kind  of 
evidence,  which  the  Spirit  gives  believers,  of  their 
title  to  a  happy  immortality.  The  frjl  fruits  were 
pledges  of  the  enfuing  harveft  :  Eariiefl  money  in  a 
contraQ:,  is  a  pledge  of  the  fulfilment  of  it.  So  the 
graces  and  comforts  of  religion,  are  to  Chriftians, 
the  anticipations  and  foretafles  of  the  happinels, 
which  awaits  them  in  heaven. 

(i.)  The  virtues  of  the  Chrillian  temper,  which 
arc  called  the  fruits  of  the   Spirit,    are  to  believers 
an  earnefl  of  their  inheritance,  becaufe  they  are,  in 
pMl,  3.  fulfilment  of- the  promife, which  conveys  the  in- 
heritance.    They  receive  the  promife  of  the  Spirit, 
as  well  as  of  eternal  life,  through  faith.      "Afkand 
ye  fliall  receive,"    fays  our  Lord  ;  "  feek    and    ye 
fhall  find — for   your    heavenly  Father   giveth  the 
holy  Spirit  to  them  who  afk    him."     Now   if  you 
ienfibly  experience  the  benefit  of  communion  with 
God ;  if  you  find,  that  by  attendance  upon  him  in 
prayer,    hearing    the    word    and  other  ordinances, 
your  faith   is    enlivened,    your    worldly  affeftions 
lubdued,  your  zeal  in  duty  warmed,  and  your  vir- 
tuous refolutions   ftrengthened,    then  you  fee  that 
promife  fulfilled,    which  infures  to  you  the  benefit 
of  attending  on   thefe  means  ;  and  God's  perform- 
ance of   this  promife  is  an  earnefl,    that  he  will  do 
all  that  he  has  fpoken,    and  will  withhold  no  good 
thing  which  he  has  promifed: 

(2.)  The  graces  of  the  Spirit  are  an  earned  of 
the  inheritance,  as  they  are  preparatives  for  it.  If 
you  educate  a  fon  for  a  particular  employment,this 
is  to  him  an  earnefl  and  token  of  your  intention  to 
put  him  into  that  employment :  So  God's  granting 
you  his  Spirit  to  fan6iify  and  prepare  you  for  glo- 
ry, is  a  pledge  of  his  gracious  purpofe  of  bringing 


Ser^i.  VIL]         Chrijlihi  Religion,  ^l 

you  to  glory.  His  making  you  mete  to  be  partak- 
ers of  the  inheritance,  is  an  earneft  that  he  will  iii 
due  time  put  you  iia  poiTeflion  of  it.     But, 

(3.)  Tht fealing  and  fantlifying  influence  of  the 
Spirit  is  efpecially  called  an  earnefl,  of  the  inherit-* 
ance,  becaufe  it  is  a  part  of  the  inheritance  given 
beforehand.  .         .  . 

In  the  religious  life  there  are  fomefenfible  pleaf- 
ures,  which  the  Chriflian  confiders  as  earned  of 
the  fuperior  pleafures  referved  for  him  in  the  heav- 
enly ftate.  "  Wifdom's  ways  are  ways  of  pleafant- 
nefs,  and  all  her  paths  are  peace."—-"  Great  peace 
have  they  who  love  God's  law,  and  nothing  fhall 
offend  them," 

Thofe  terriperS  in  which  religion  confifls,  fucli 
as  love  and  devotion  toward  God,  benevolence  and 
good  will  to  our  fellow  creatures,  gratitude  to  ben- 
efa6lors  and  fubmiffion  to  the  divine  government, 
arc  pleafant  and  deliuhtfui.  "  The  good  man  is 
fatisficd  from  himfelf."  And  from  his  prefent  ex- 
perience he  juftly  concludes,  that  when  thefe  tem- 
pers fhall  be  wrought  to  their  perfe6l ion  in  the  fu-. 
ture  world,  his  joy  will  be  full.  There  he  fhall 
know  God  as  he  is, and  love  hirn  with  enlarged  and 
lively  powers.  There  his  benevoleixe,  purged  from 
every  degree  of  malice  and  envv,  will  rife  to  its 
proper  height,  and  fpread  unconfined.  There  the 
wonders  of  Providence  and  of  grace,  unfolded  to 
his  view,  will  awaken  new  fentiments  of  gratitude 
and  admiration.  A  great  part  of  his  prefent  un- 
happinefs  proceeds  from  the  irregularity  of  his  tem- 
per— from  unruly  pallions — inordinate  affedlionS 
— and  the  working  of  fm  in  his  members.  Hence 
he  knows,  that  when  his  prefent  diforders  are  rec- 
tified, and  the  principles  of  holinefs  are  perfefted, 
the  pleafures  of  religion  will  be  pure,  and  no  for- 
row  will  be  mingled  with  them. 

While  he  rejoices  in   the  teftimony  of  his   con^ 
fcience, which  daily  witnelTes  to  his  godly  fmcerity, 
F4 


ga  Duties  of  the  [Serm.  VIL 

he  thinks  how  his  joy  will  be  heightened,  when 
love  fliall  be  made  perfeft,  and  his  heart  Ihall  no 
more  reproach  hirn. 

While  he  experiences  the  pleafures  of  that  hope, 
which  enters  within  the  vail,  he  infers,  how  vaftly 
thefe  pleafures  muft  be  improved,  when  he  ftiall 
enter  wiihin  the  vail  himftlf,  and  enjoy  what  hope 
mow  anticipates.  The  iatisfadion,  which  attends; 
his  hours  of  fervent  devotion,  is  an  earned  of  the 
unfpeakably  greater  delight,  which  he  will  find  in 
the  devotions  of  heaven, where  this  finful  flefh  will 
no  more  obllru(£l;,  nor  wordly  Ccires  divert  his  fpir- 
jitual  exercifes. 

Thus  the  believer  has  in  himfelf,  an  carneft  of 
the  inheritance  which  is  referved  for  him,  and  an 
evidence  of  the  divine  original  of  the  religion  which 
he  has  received.  The  Apoftle  John  fays,  "  He 
\v'ho  believeth  on  the  Son,  hath  the  witnefs  in  him- 
felf. 

The  Spirit  is  the  earneft  of  our  inheritance,  until 
ihe  redemption  of  the  pvnrchajcd  pojftjfion.  When  we 
a^lually  pollefs  the  inheritance,  the  earneft  will  no 
longer  be  needed.  An  earneft  fuppofes  the  obje6l 
to  be  unpoifefl'ed  :  This,  enjoyed  in  its  fulnefs,  fu, 
perfedes  the  earneft.  "  When  that  which  is  per- 
icB.  is  come,  that  v/hich  is  in  part  will  be  done 
away. — We,  who  have  the  firft  fruits  of  the  Spirit, 
groan  within  oorfelves,  v/aiting  for  the  adoption, 
the  redemption  of  the  body  ;  for  we  are  faved  by 
hope  ;  but  hope  that  is  feen  is  not  hope,  for  what 
a  man  feeth,  why  doth  he  yet  hope  for  ?  But  if  we 
hope  for  that  xvhich  we  fee  not,  then  do  we  with 
patience  wait ;  and  the  Spirit  alfo  helpeth  our  in- 
firmities, and  maketh  interceffion  for  us  v«,'ith 
groanings  which  cannot  be  uttered.'''" 


Serm.  VII.]         Chrijlian  Religion,  ^ 

REFLECTIONS. 

1.  Our  fubje6l  teaches  us,that  all  the  operations 
of  the  divine  Spirit  on  the  minds  of  men,  are  of  a 
holy  nature  and  tendency. 

The  Spirit  of  promifc,  which  works  in  believers, 
is  called  the  holy  and  good  Spirit,  in  diftinftionfrora 
the  Spirit  which  works  in  the  children  of  difobedi- 
ence,  and  which  is  called  an  evil  and  imc/^^w Spirit. 
If  the  Spirit  is  holy,  we  may  conclude,  that  all  his 
operations  tend  to  holinefs,  and  that  the  works 
which  he  produces  are  of  a  holy  nature.  By  this 
mark  we  are  to  judge,  whether  we  are  led  by  the 
Spirit  of  God.  "  They  who  are  after  the  Spirit, 
mind  the  things  of  the  Spirit.  If  we  walk  in  the 
Spirit,  we  fhali  not  fulfil  the  lulls  of  the  flefli." — 
*'  They  who  are  fenfual  have  not  the  Spirit."  The 
fruits  of  the  Spirit,  and  the  works  of  the  flefli, (land 
oppofed  to  each  other.  We  are  never  to  afcribe  to 
the  divine  Spirit,  any  thing  but  what  is  agreeable 
to  the  divine  chara6ler.  "  Let  no  man  fay,  when 
he  is  tempted,  I  am  tempted  of  God  ;  forGodean- 
not  be  tempted  with  evil,  neither  tempteth  he  any 
man  ;  but  every  man  is  tempted, when  he  is  drawn 

away  of  his  own  lufl   and  inticed." >"  Do  not 

err,  my  beloved  brethren  ;  every  good  gift  and  ev- 
ery perJeEl  gift,  cometh  down  from  above,  from  the 
Father  of  lights."  Good,  we  are  to  afcribe  to  him  ; 
but  not  evil,  moral  evil.  This  is  contrary  to  his 
nature,  and  therefore  is  never  the  efpedl:  of  his  op- 
eration and  influence.  He  is  always  the  fame  Jholy 
Being.  "  With  him  is  no  variablenefs,  or  fli&dow 
of  turning." 

If  we  would  know  by  what  Spirit  we  are  guided, 
we  muft;  compare  his  operations  with  the  precepts 
of  the  gofpel.  By  the  gofpei  we  are  called  to  ilneek- 
nefs, humility,  peaceablenefs,  charity,  fobrictyxon- 
tentment,  truth  and  righteoufnefs  :  And  thele  are 
the  fruits  of  the  Spirit.     Now  if  we  find,  thit  the 


gf|  Duties  of  the  [Serm.  VIL 

Spirltwhich  is  in  \is  operates. to  pafiion.  pnde,con« 
tention.  felfconfidence,  uncharitabltncis  and  con- 
tempt of  others,  wc  may  certainly  conclude,  that  it 
is  not  the  Spirit  of  God. 

By  this  rule  we  are  to  judge  of  all  imprcflions, 
excitations  and  impuk^es,  which  ^t  any  time  we 
feel.  If  we  find  ourfelves  (irongly  impelled  to  a 
particular  a6lion,  wc  are  not  at  once  to  conclude, 
that  the  impulfe  is  divine,  and  thence  infer  that 
the  a&ion  is  our  duty.  We  are  firfl  to  examine, 
whether  the  action  itfelf  is  holvand  virtuous  :  and 
we  arc  to  conclude  the  inward  motion  prompting 
us  to  it,  to  be  from  above,  or  from  beneath,  accord- 
ing as  the  condu6l  in  queflion  appears  to  agree,  or 
difagree  with  the  word  of  God.  We  are  not  to 
make  our  own  feelings  the  ftandard  of  right  and 
wrong,  but  to  try  our  feelings  by  the  fober  fenti- 
ments  of  reafon,and  the  fure  dictates  of  divine  rev- 
elation. 

2.  Our  fubject;  ftrongly  encourages  humble  fouls 
to  apply  to  God  for  the  needful  influences  of  his 
grace.  .  ^ 

The  Spirit  of  God  is  zTM&^iht  holy  Spirit  of  prom," 
ife.  It  is  one  of  thofe  blelTings,  which  God  has 
proiKiftd  to  the  church.  It  was  promifcd  under  the 
Old  l^eftameni;  ;  but  m.ore  fully  under  the  gofpel. 
This  is  a  minillration  of  the  Spirit.  Where  God 
fends  his  gofpel,  he  gives  the  Spirit  to  accompany 
it;  and    '•  the    Spirit   is  received  in  the  hearing  of 

faith." '•  The    Spirit  is  fhed  forth  abundantly 

through  jefus  ChriH:,  that  being  juftified  by  faith 
we  may  be  made  heirs  according  to  the  hope  of 
eternal  life." — "Afk  and  ye  fhall  receive,"  fays  our 
Lord — ''  for  your  heavenly  Father  will  give  the 
holy  Spirit  to  them  who  afk  him."  On  the  foot 
of  this  pi omifc, believers  may  come  boldly  toGod's 
throne  ;  and  even  finners, under  an  awakening  fenfe 
of  thtir  guilt  and  impotence,  may  come  with  hum- 
ble hope  to  obtain  his  grace.     This  is  the  voice  of 


Serm.  Vn.5         Chripan  ReUgicr,,  ^^ 

divine  wifdom,  *'  How  long,  ye  fimple  ones,  will 
ye  love  fimplicity,  and  ye  fcorners,  delight  in  fcorn- 
ing  ?  Turn  ye  at  my  reproof:  Behold,  I  will  pour 
out  rny  fpirit  unto  you  :  I  will  make  known  my 
words  unto  you."  If  God  has  already  given  them 
bis  Spirit  to  convince  them  of  fin,  they  may  thence 
coUeft  hope,  that  he  v/ill  grant  his  Spirit  to  carry 
their  convi6lion  into  efFeft.  •'  Whofoever  hath," 
or  improveth  what  he  hath,  "  to  him  fhall  be  giv- 
en/' Let  none  imagine,  that  the  prayers,  the  re- 
formations and  endeavors  of  awakened  finners,  are 
abomination  to  God  ;  for  he  who  hath  wrought 
them  to  thefe  things  is  God,  who  hath  given  them 
the  convincing  and  awakening  influences  of  his 
Spirit.  And  the  work  of  his  Spirit — the  fruit  of 
his  operation  on  the  hearts  of  men,  is  not  abomin- 
ation. To  call  it  by  this  name  is  not  to  afcribe 
righteoufnefs,  but  ^vickednefs  to  our  Maker. 

3.  It  appears,  that  we  can  have  no  conclufivo 
evidence  of  a  title  to  heaven,without  the  experience 
of  a  holy  temper. 

The  fealhig  of  the  Spirit  is  the  work  of  fan6lifi- 
cation  in  the  foul.  It  is  the  impreffion  of  the  di- 
vine image  on  the  inward  man.  None  therefore 
are  fealed  to  the  day  of  redemption,  but  thofe  who 
are  partakers  of  a  divine  nature.  Whatever  in- 
ward perfuafions  we  may  feel,  that  the  heavenly 
inheritance  is  ours,  if  we  have  not  within  us  a  holy 
principle  governing  our  hearts  and  lives,  we  are 
not  mete  to  be  partakers  of  the  inheritance,  and 
can  fhew  no  feal  of  our  title  to  it.  The  feal  of  the 
Spirit  is  that  holinefs,  which  piepares  for  heaven  ; 
and  this  only  is  the  fure  evidence  of  our  claim  to 
it.  This  fealing  is  not  an  inward  iuggellion  or  rev- 
elation made  to  the  mind,  but  it  is  a  holy  change 
wrought  in  the  mind.  If  we  are  renewed  after  the 
image  of  God  in  righteoufnefs  and  true  holinefs, 
we  have  the  firft  fruits  of  the  Spirit,  and  may  wait 
in  hope  for  the  day  of  redemption. 


gft  Duties  of  the,  QCi        [Serm.  Vlf* 

4.  We  fee  thatChriftians  are  under  indifpenfible 
obligations  to  univerfal  holinefs. 

Every  fin  is  an  injury  and  dilbonor  to  Got ;  bufc 
tlie  fins  of  believers  are,  in  a  peculiar  fenfe,  a  grief 
to  the  Spirit  of  God,  who  has  fan6lified  and  fealed 
them.  The  Apoftle  therefore  improves  this  fealing 
is  an  argument  againft  wickednefs  of  every  kind 
in  the  profeffors  of  the  gofpel.  "  Let  no  corrupt 
communication  proceed  out  of  your  mouths,  and 
grieve  not  the  holy  Spirit  of  God.  Let  all  bitter- 
tiefs,  and  wrath,  and  clamor,  and  evil  fpeaking,  be 
J)ut  away  from  you,  with  all  malice,  and  be  kind 
<)ne  to  another." — "Know  ye  not  that  ye  are  the 
temple  of  God,  and  that  the  Spirit  of  God  dwell- 
eth  in  you  ;  if  any  man  defile  this  tempie,him  will 
God  deftroy,  for  the  temple  of  God  is  holy,  which 
temple  ye  are." 

If  God  has  given  his  Spirit  to  feal  you,  grieve 
tiot  this  Spiiit.  If  ye  run  into  the  allowed  prac- 
tice of  fin,  or  continue  impenitent  in  any  iniquity, 
into  which  ye  have  fallen,  the  Spirit  is  not  then  the 
earnell  of  your  inheritance.  You  blot  and  obfcure 
his  feal  on  your  hearts.  And  the  pollutions  with 
which  you  have  darkened  and  deformed  it,muft  be 
wafhed  off  by  the  tears  of  repentance,  before  you 
can  there  read  your  title  to  the  inheritance.  You 
muft  keep  your  feal  fair  and  bright  by  the  conftant 
exercife  of  faith,  and  pra6lice  of  duty.     You  mull 

preferve   your  hope  by  purifying  your  fouls. 

*''  Know  ye  not,  brethren,  that  your  bodies  are  the 
temples  of  the  Holy  Ghoft,  which  is  in  you,  which 
ye  have  of  God,  and  ye  are  not  your  own  ?  There- 
fore glorify  God  in  your  bodies,  and  in  your  fpir- 
its,  which  are  God's, 


'*?^ 


':^ 


SERMON     VIII. 


EPHESIANS  t.  15 20. 


Wherefore  I  alfo,  after  I  heard  of  yonr  faith  in  the 
Lord  Jefus,  and  love  unto  all  thefaints,  ceafe  not  to 
give  thanks  for  you,  making  mention  of  you  in  my 
prayers  ;  that  the  God  of  our  Lord  jfefus  Chrifi, 
the  father  of  glory,  may  give  unto  you  the  fpirit  of 
wifdom  and  revelation,  in  the  knowledge  of  him  ; 
the  eyes  of  your  underflanding  being  enlightened  ; 
that  ye  may  knozo  what  is  the  hope  of  his  calling,  and 
what  the  ■  riches  of  the  glory  of  his  inheritance  in 
the  faints,  and  what  is  the  exceeding  greatnefs  of  his 
powe  r  to  if  ward  who  believe  according  to  the  work^ 
ing  of  his  mighty  pozoer  which  he  wrought  in  Chj^ifi, 
when  he  raifed  him  from  the  dead 

In  the  foregoing  verfes,  the  Apoflle 
fpeaks  of  the  Ephefian  believers,  as  being  "fealed 
with  that  holy  fpirit  of  promife,  which  was  the 
earneft  of  their  inheritance  until  the  redemption  of 
the  purchafed  polTeflion.  In  the  words  now  read, 
he  mentions  two  graces,  which  were  eminent  marks 
and  charafters  in  that  holy  feal,  which  had  been, 
impreflfed  upon  them.  Thefe  were,  "  Faith  in  the 
Lord  Jefus,  and,  Love  to  all  the  faints/'  which  are 
ever  to  be  confidered  as  diflinguiftiing  fignaturesof 


98  Duties  of  ihi  [Serm.  VIII, 

the  heirs  of  heaven,  and  feals  of  their  title  to  the 
purchafed  pofTeirion. 

The  Apoflle  gives  thanks  to  God  for  their  faith 
and  love,  of  which  he  had  lately  heard,  and  fome 
effefts  of  which  he  had  formerly  feen,  while  he  re- 
fided  among  them. 

As  there  were  many  from  all  parts  of  Afia,  who 
attended  on  his  miniftry,  when  he  preached  in  E- 
phefus,  it  is  not  fuppofable,  that  he  could  be  per- 
Ibnally  acquainted  with  them  all  ;  he  therefore 
fpeaks  of  their  faith  and  love,  as  having  been  re- 
ported to  him.  Belides  :  He  had  novy  for  fome 
time  been  abfent  from  them  ;  and  he  foretold,  that 
after  his  departure,  there  would  be  a  great  defec 
tion  from  the  faith,  which  accordingly  happened, 
as  we  learn  frorn  his  epiftles  to  Timothy  :  And  he 
probably  intends  here  to  exprefs  his  joy  concern- 
ing thofe,  of  whom  he  had  heard,  that  in  thefe 
times  of  dangerous  decleniion  they  remained  fted- 
faft  in  the  faith.  He  did  not,  however,  think  them 
fo  firmly  eftablilhed,  as  to  be  fecure  in  that  evil 
day  from  all  the  poiver  of  temptation  ;  he  there- 
fore prays,  as  well  as  gives  thanks,  in  their  behalf. 

What  he  requefted  was,  in  general,  that  they 
might  have  greater  knowledge  and  clearer  difcern- 
ment  in  divine  things  ;  and,  particularly,  that  they 
might  know  the  exalted  hope  to  which  they  were 
called  ;  the  glorious  inheritance  which  was  pro- 
vided for  them  ;  and  the  greatnefs  of  that  power 
which  will  work  in  believers,,  to  raife  them  unto 
immortal  life,  as  it  had  already  wrought  in  raifing 
Chrifl  from  the  dead,  and  fetting  him  at  God's, 
right  hand  in  heavenly  places. 

I.  Let  us  confider  the  things  for  which  the  A- 
poflle  commends  the  Ephefians  :  Thefe  are  faith 
in  Chrifl,  and  love  to  all  the  faints. 

Faith  is  fuch  a  fendble,  realizing  belief  of  the 
gofpel,  in  its  general  truth,  and  in  its  particular 
doctrines  and  precepts,   as  gives  it  a  practical  in. 


Serm.  VIII.]        Chrijian  Rdigion,  'gc^ 

fluence  on  the  heart  and  life.  It  '''receives  the 
love  of  the  truth" — "  receives  it  as  t?ie  word  of  God, 
which  effeftually  works  in  them,  who  beheve." 

Lvangelicai  faith  has  a  particular  refpefl  to  Je- 
fus  Chrift,  as  the  great  author  of  the  gofpel,  and 
as  the  purchafer  of  that  falvation  which  it  reveals. 
God  has  fpoken  to  us'  by  his  Son  :  Faith  receives 
him  as  a  teacher  fent  from  God,  and  embraces  as 
truth,  whatever  is  taught  by  him.  Jefus  is  the 
.iKcdiator,  through  whom  God  Iltews  mercy  to  guil- 
ty men.  Faith,  therefore,  looks  up  to  God  through 
him.  *'  We  by  Chrift  believe  in  God,  who  raifed 
him  from  the  dead  and  gave  him  g^ory,  that  our 
faith  and  hope  might  be  in  God." 

True  faith  is  "  made  perfeft  by  works."  The 
Apoftle  co^lmends  the  Theffalonians  for  the  works 
of  faith,  which  accompanied  their  good  profeffion. 
The  chriftian  fcheme  is  fo  vaftly  important,  that 
one  who  believes  it  with  the  heart,  and  views  it  as 
it  is,  cannot  feel  indifferent  to  it,  nor  live  uninflu- 
enced by  it.  The  Apoftle  fays  of  the  Ephcfian 
believers,  "  He  had  heard  of  their  faith."  Its 
fiuits  were  fo  confpicuous,  that  it  was  fpoken  of 
at  a  diftance.  They  had  not  only  profefled  their 
faith,  but  ftedfaflly  maintained  it  in  times  of  great: 
corruption  and  defeftion.  They  had  attended  on 
the  ordinances  of  Chrift  in  his  church.  They  had 
walked  in  hambie  obedience  to  bis  laws,  and  in 
peace  and  charity  with  one  another;  and  thus  had 
lliewed  their  faith  by  their  works.  Real  faith  has 
luch  a  commanding  influence  in  the  foul,  that  "  it 
calls  down  imaginations  and  every  high  thing, 
which  exalts  itfelf  againll  the  knowledge  of  God, 
and  brings  into  captivity  every  thought  to  the  o- 
bedience  of  Chrift." 

The  faith  of  the  Ephefians  toward  Chrift,  was 
accompanied  with  ''  love  to  ail  the  faints."  Where 
the  work  of  faith  is,  there  v/ili  be  the  labor  of  love  ; 
and   where   faith   grows  among   Chriftians,    their 


lOO  JOuties  of  tJie  [Serm.  VIIL 

charity  toward  each  other  will  abound.  The  gof- 
pel  exhibits  the  mofl  engaging  examples  of  love 
in  the  chara£ler  of  the  great  God,  and  in  the  life 
of  Jelus  Chrift  ;  and  it  propofes  the  moil  power- 
ful motives  to  benificence  in  all  its  doftrines  and 
difcoverics.  Faith,  viewing  and  applying  the  ex- 
amples and  dodrines  of  the  gofpel,  purifies  the 
foul  unto  unfeigned  love  of  the  brethren."  '*  The 
end  of  the  commandment,  is  charity  out  of  a  pure 
heart,  and  a  good  confcience,  and  faith  unfeign- 
ed." 

The  gofpel  requires  lis  to  love  all  men,  finners, 
as  well  as  faints  ;  enemies,  as  well  as  friends.  The 
love  which  we  owe  to  mankind  in  common,  is  be- 
nevolence  or  good  will.  This  conGfts  in  a  defire  of 
their  happincfs,  and  a  difpofition  to  promote  it. 
But,  befides  this,  there  is  another  kind  of  love, 
which  we  owe  to  the  faints,  or  thofe  who  appear  to 
be  fuch.  This  conhfts  in  an  approbation  and  ef 
teem  of  their  charatler.  This  is  the  fame  kind  of 
love,  as  that  which  we  owe  to.  the  Deity.  So  St» 
John  teaches  us  :  **  If  a  man  fay,  I  love  God,  and 
hateth  his  brother,  he  is  a  liar  ;  for  he  that  loveth 
not  his  brother,  whom  he  hath  feen,  how  fhall  he 
love  God,  whom  he  hath  not  feen  ?  Every  one 
that  loveth  him  who  begat,  loveth  him  alfo  that  is 
begotten  of  him.  By  this  we  know,  that  we  love 
the  children  of  God,  when  we  love  God  and  keep 
his  commandments." 

Love  to  God  is  an  approbation  of,  and  pleafed- 
nefs  with  his  moral  charafter — -his  holinefs,  juf- 
tice,  truth,  goodnefs  and  mercy.  It  fuppofes  a 
conformity  to  this  charafter,  and  it  implies  a  de- 
fire  of  becoming  more  and  more  affimiJated  to  it. 
The  faints  are  *'  partakers  of  a  divine  nature  :" 
They  are  "  renewed  after  the  image  of  God  in 
lighteoufnefs  and  true  holinefs."  If,  therefore,  we 
love  God  for  his  moral  perfeclions,  we  fhall  love 
the  faints,  as  far  as  they  appear  to   have   thefe  di~ 


'SerM.  VIII.3         Chriftian  Religion:  iO! 

vine  qualities  wrought  into  their  temper.  It  is  ab^ 
furd  to  pretend,  that  we  love  the  charafter  of  God, 
as  long  as  we  difregard  this  charafter  in  our  fellow 
men. 

But  though  love  to  God,  and  love  to  the  faints, 
are   the  fame  in  their  general  nature,   yet,    as  they 
refpeft  different  objefts,    they  muft     be  diverfe  in 
many  of  their  operations.     As  God    is   an  all  per- 
feft  Being,  love  to  him  will  exprefs  itfelf  by  an  in- 
tire  fubmiflioh  to  his  will — by  a  choice  of  him  for 
our  portion — by  a.  preference  of  his  favor  to  every 
worldly  intereft — by  a  full  complacence  in  him  as 
our  chief  happinefs— and  by   a  humble   acquief- 
cence  in  all  his  difpenfations  and  commands.     As 
the  faints  are  but  dependent  creatures,  and  as  they 
are  holy  in  a  very  imperfeft  meafute,  they  cannot 
be  the  objefts  of  thefe  high  operations  of  love.— 
God  only  we  are  to  love  with  all  our  heart,   and 
foul,  and  ftrength,  and  mind.     The  faints   we  are 
to  love  with  a  pure  heart  fervently,   but  not  with 
all    the    heart    fupremely.     Our   love  to  them  we 
muft  exprefs  by  choofmg  them  for  our  companions 
— by  delighting  in  their  virtuous  example  and  heav- 
enly converfation — by  cheerfully  affifting  them  in 
their  fpiritual  interefts,  and  meekly  accepting  their 
affiftance  in  ours — by  ftudying  the   things    which 
make  for  peace  and  edification — by  communing 
With   them   in   inftituted  ordinances — by   bearing 
their  infirmities — bycondefcending  to  them  in  cafes 
of  difference — and  by  feeking  their  profit,   as   well 
as  our  own,  that  both  they  anS  we  may  be  faved. 

Thefe  Ephefians  manifefled  their  love  to  all  faints. 
Their  charity  was  not  confined  to  a  party— to  thofe 
who  lived  in  the  fame  city,  and  worlhipped  in  the 
fame  fan6l;uary  ;  but  it  embraced  all,  who  in  every 
place  called  on.  the  harrie  of  Jefus  Chrift  their  com- 
■inon  Lord. 

If  our  love  confifts  in  an  attachment  to  a  partic- 
ular fe6i,  with  which  v/e  are  coniieded  in   fenti- 
O 


102  Dulles  of  the  [Sirm.  Vllf. 

mtnt,  intereft,  or  worldly  defign,  it  has  nothing  of 
the  nature  of  Chriftian  love.  The  love  which  re- 
gards the  faints  for  their  holy  charafter,  will  regard 
all  in  whom  this  charafter  appears,  wherever  they 
dwell,  and  whatever  name  they  bear.  To  judge 
then,  whether  our  love  is  finccre,  we  muft  confider 
its  extent,  as  well  as  its  effe£ls. 

II.  Paul  cxprefTes  his  great  thankfulnefs  to  God 
for  the  happy  fuccefs  of  the  gofpel  among  thefe  E- 
phefians.  "After  I  heard  of  your  faith  and  love,  I 
ceafe  not  to  give  thanks." 

He  rejoiced  in  the  honor  which  redounded  to  the 
crucified  Jefus, who,  having  made  his  foul  an  ofiFer- 
ing  for  fin,  now  faw  his    feed   increafing,    and   the 
pleafure  of  the  Lord  profpering  in  his  hands.     He 
rejoiced  to  think,  how  many  immortal    fouls    were 
now  refcued  from  the   power   of  Satan,   delivered 
from  guilt  and  condemnation,  and   brought   into  a 
flate  of   pardon  and  fafety.     He  rejoiced  in   the 
happy  confequences,   which  might  enfue   to  others 
from  the  glorious  fuccefs  of  the  gofpel  in  Ephefus. 
He  hoped,  that  from  hence  the  word  of  God  might 
found  forth  to  all  around,  and  that   the  knowledge 
of   the   truth   might  be   tranfmitted  to  fucceeding 
ages.     Here  were  many  pious  families,  in  which  re- 
ligion was  maintained,  and  children    trained  up  in 
the  admonition  of    the  Lord.     The  bleffed   effeds 
of  Paul's  preaching  here  might  hopefully  reach  to 
multitudes  around,  and  defcend  to  generations  yet 
unborn.     He  rejoiced  the  more  in    their  faith   and 
love,becaufe  thefe  were  the  effeds  of  Azsoryn  preach- 
ing.    The  good  minifler  is  pieafed  to  hear   of  the 
fuccefs  of  the  gofpel   in  any  place;  but  he  feels  a 
peculiar  pleafure  in  feeing  the  fuccefs  of  his   own 
miniflry.     Paul  had  an   uncommon   affeftion  for 
thofe,whom  he  had  begotten  by  the  gofpel,  and  he 
conceived  a  fpecial  joy  in   the  profpe6f  of  meeting 
them  in  heaven.     He  fays    to   the  Theffalonians — 
*'  What  is  our  hope,  or  joy,  or  crown  of  rejoicing  ? 


StRM.  Vlll'2  Chnjlian  Religion.  ^oi 

— Are  not  even  ye  in  the  prelence  of  oui*  Lord  Je- 
fus  Chrifl  at  his  coming  ?  Ye  are  our  glory  and  ou*- 

j^y-" 

li  the  prevalence  of  religion  is,  on  fo  many  ac- 
counts, matter  of  thankfulnefs,  we  fhould  fpare  no 
pains  to  give  it  fuccefs.  Not  only  miniflers,  but 
ail  ChriRians  ftiould  labor  in  this  glorious  caufe. 
We  (hould  all  be  folicitous  to  experience  the  power 
of  religion  in  our  own  fouls,  and  to  promote  it  a- 
mong  others,  as  far  as  our  influence  can  extend. — 
Miniflers  fhould  labor  abundantly  in  the  work  to 
which  they  are  called,  becaufe  it  is  a  work,  which 
concerns  the  honor  of  Chrift's  kingdom,  and  the 
falvation  of  men's  fouls.  Profeffors  of  religion 
fhould  fo  walk,  that  others  may,  by  their  example, 
be  encouraged  to  walk  with  them  in  the  way  to 
glory.  They  and  miniflers  fhould  llrive  together 
in  their  labors  and  prayers, for  the  advancement  of 
the  common  caufe.  Heads  of  families  by  their 
prayers,  inflru6lions  and  example  fhould  fupport 
religion  in  their  houfes,  and  unite  their  influence 
for  the  general  maintenance  of  family  government 
and  order.  The  happy  change,  which  religion 
makes  in.  the  hearts  where  it  is  received, and  among 
the  people  where  it  prevails,  will  be  a  powerful 
motive  with  the  benevolent  Chriftian,  whether  in  a 
public  or  private  Ration, to  contribute  his  influence 
for  its  fuccefs. 

III.  The  Apollle,  not  only  gives  thanks  for  the 
pafl,  but  prays  for  the  future  fuccefs  of  the  gofpel 
in  Ephefus.  '*  1  ceafe  not  to  give  thanks,  making 
mention  of  you  in  my  prayers."  Though  he  had 
heard  much  of  their  faith  and  love,  he  did  notcon- 
fider  them,and  would  not  have  them  confider  them- 
felves,  as  already  made  perfefl ;  he  therefore  iq- 
.forms  them,  that  he  prayed  for  them,  and  thus  ad- 
monifhes  them  to  pray  for  themfelves,  that  xhtii 
faith  and  love  might  flill  m<?re  abound. 


i^4  Jbuties  of  tfie  ^Serm.  Vllf, 

The  beflChnftians  have  need  to  make  continual 
improvements.  The  Apoftle  exhorls  as  many  as 
are  perfeft,  to  be  likeminded  with  him,v/ho  "preff- 
ed  toward  the  mark,  for  the  prize  of  the  high  call- 
ing of  God  m  Chrift  Jefus."  The  greater  progrefs 
Chriftians  make  in  knowledge  and  grace,  the  more 
humble  they  will  be  under  a  fenfe  of  their  defi- 
ciency, and  the  more  folicitous  to  make  advances 
in  both.  There  cannot  be  a  more  unfavorable  fign^ 
than  great  confidence  in  our  own  attainments.  "If 
we  fay,  we  have  no  fm,  we  deceive  ourfelves,  and 
the  truth  is  not  in  us." — "He  who  thinks, he  knows 
any  thing,"  and  glories  in  his  fuppofed  knowledge, 
*'  knows  nothing  yet  as  he  ought  to  know."  Let 
us  be  careful  to  know  ourfelves,  that ''  we  may  not 
thmk  of  ourfelves  above  that  which  we  ought  t& 
think,  bat  may  think  foberly." 

The  Apoftle  "  made  mention  of  the  Ephefians 
in  his  prayers."  He  dire£ls,  that  "  interceffions 
and  giving  of  thanks  be  made  for  all  men."  He 
was  no  leis  conftant  in  his  prayers,  than  in  his  la- 
bors, for  the  fpiritual  intereft  of  mankind.  He 
knew,  that  the  fuccefs  of  all  his  labors  depended 
on  God's  bleffing ;  he,therefore,  added  to  them  his 
fervent  prayers. 

If  minifters  ought  to  labor  and  pray  for  the  fal- 
vation  of  others,  iurely  you  all  ought  to  do  much 
for  your  own.  The  labors  of  a  minifter  will  do 
you  little  good,  if  you  are  inattentive  to  your  own 
condition.  What  will  his  preaching  do  for  you, 
if  you  will  not  hear  or  apply  it  ?  Will  his  prayers 
fave  you,whilejvoM  caft  off  fear  andrcftrain  prayer?' 
When  minifters  and  people  ftrive  together  in  their 
prayers,  there  is  reafon  to  hope  for  God's  bleffing 
on  both.     We  proceed  to  obferve, 

IV.  The  Apoftle  prayed  for  the  Ephefians,  "  that 
God  would  give  them  the  fpirit  ofwifdomand  rev- 
elation in   the  acknowledgment  of  Chrift ;    and 


Serm.  VIII.]       Chripan  Rclipan,  105 

ivould  grant,  that  the  eyes  of  their   underllanding 
might  be  opened." 

They  had  already  known  the  revelation  of  the 
myftery  of  God's  vvili  :  The  eyes  of  their  under- 
ftanding  hid  ah'eady  been  enlightened  to  fee  and 
acknowledge  the  truth  of  the  gofpel.  But  ftill  the 
Apoftle  prays,  ''  that  God  would  give  them  the 
fpirit  of  wifdom,  and  intelleftual  eyes  well  enlight- 
ened." Thus  alfo  he  prays  for  the  Coloffians — 
*'  that  they  mighf:  be  filled  with  the  knowledge  of 
God's  will  in  all  wifdom  and  fpiritual  underftand-- 
ing — and  might  be^fruitful  in  every  good  work,in- 
crealing  in  the  knowledge  of  God." 

His  aim,  in  all  hi^  preaching  and  writing,was  to 
promote  fpiritual  knowledge,  and  thus  to  advance 
real  godlinefs.  He  confidered  religion  as  a  reafon^- 
able  fervice,  and  he  would  have  men  believe  it  oa 
competent  evidence,  underftand  its  nature,  feel  its 
importance,  and  obey  it  on  fuitable  motives.  His 
fermons,  like  his  epiftles,  w^re  full  of  inftru£lion» 
His  defign  was,  not  to  amufe  the  fancy  of  his  hear-^ 
ers,  but  to  "  open  their  eyes,  and  turn  them  from 
darknefs  to  light,  and  from  the  power  of  Satan  to 
God."— ^"  He  did  not  handle  the  word  of  God  de- 
ceitfully," or  confufediy  ;  "  but  n"?d  great  plain- 
nefs  of  fpeech,  and  by  manifeftation  of  the  truth 
commended  himfelf  to  every  man's  confcience  iii 
the  fight  of  God." 

His  prayers  correfponded  with  his  labors.  By 
telling  the  Ephefians,  what  were  his  prayers  for 
them,  be  inflrutls  them,  what  fhould  be  their  c]iiti 
defires  for  themfelves  ; — he  teaches  them,  that  they 
ought  to  feek  "  the  fpirit  of  wifdom  and  revelation 
in  the  acknowledgment  of  Chrift ;"  or  wifdom 
from  God  to  underftand  the  revelation,  which  he 
had  given  them,  and  which  they  had  acknowledg- 
fd  ;  and  fuch  an  illumination  of  their  minds  as  to 
difcern  the  nature  and  perceive  the  excellence  ol 
the  things  contained  in  this  revelation, 

G3 


^o6  Duties  of  the  [Serm.  VIIL 

Chriftians  muft  not  content  them felves  with  their 
prefent  knowledge,  but  afpire  to  "  all  riches  of  the 
full  affurance  of  underftanding,  and  to  the  knowl- 
edge of  the  myftery  of  God,and  of  Chrifl,in  whom 
are  hidden  all  the  treafures  of  wifdom ."  For  this 
end,  the/  mufl  converfe  with  the  holy  fcriptures — • 
attend  on  the  inftituted  miniftrations  of  the  word 
■: — compare  fpiritual  things  with  fpiritual, and  com- 
pare themfelves  with  the  fpiritual  things,  which 
they  have  learned — guard  againfl;  prejudices,  efpe- 
tially  again  11  fpiritual  pride  and  felfconfidence — 
keep  their  minds  open  to  convi£tionj  and  apply  all 
their  knowledge  to  praftical  ufes. 
'  '  V.  We  will  conlider  the  feveral  things,  which 
the  Apoftle  prayed,  that  the  Ephefians  might  un- 
derftand.  Thefe  are  ''  the  hope  of  the  calling,  the 
glory  of  the  inheritance,  and  the  power  of  God  to-« 
ward  them  who  believe." 

1.  He  prays,  that  they  might  know,  "  what  is 
the  hope  of  the  divine;  calling;"  or  the  hope  tQ 
which  God  had  called  them. 

He  fays,  elfewhere,'  "God  hath  called  us  with 
an  holy  calling,  not  according  to  our  works,  but 
according  t'o  his  piirpofe  and  grace.'*  And  he  ex- 
horts us  to  "walk  worthy  of  him,  who  hath  called 
tjs  to  his  kingdom  and  glory."  The  gofpel  calls 
us  to  hoiinefs,  as  a  necelfary  preparative  for  glory; 
and  to  newncfs  of  heart  and  life,  as  an  indifpenfi-, 
ble  qualification  for  admiflion  into  the  kingdom  of 
God.  They  in  whom  this  call  is  by  divine  grace 
made  effe£lual,  "  put  off  the  old  man  with  his 
deeds,  and  put  on  the  new  man,  which  after  God 
is  created  in  righteoufnefs  and  true  hoiinefs."  Be- 
ing thus  renewed  in  the  temper  of  their  minds-— 
"  they  walk  in  newnefs  of  life."  To  "  walk  wor- 
thy of  God  unto  all  pleafing,  being  fruitful  in  ev- 
ery good  work,"  is  tO  "  walk  worthy  of  him,  whcjj 
hath  called  us  to  his  kingdom." 


Serm.  Vlir.]         Chrijlian  Religion.  107 

This  calling  is  accompanied  with  hope.  The  ex- 
ternal call  of  the  gofpel  is  attended  with  a  general 
hope  of  the  heavenly  kingdom,  as  what  is  attaina^ 
ble.  Where  the  call  becomes  efFeftual  to  tbo  ren« 
ovation  of  the  heart  and  life,  there  is  afpecial  hope 
of  the  kingdomjas  what  is  already  attained.  When 
we  find  the  power  of  the  gofpel  operating  in  our 
fouls  to  real  holinefs,  we  may  then  apply  to  our- 
felves  its  great  and  precious  promifes. 

It  is  of  great  importance  that  we  k?iozu  the  hope 
of  this  calling — that  we  undeiftand  the  tt'<3>'in  which 
we  are  called  to  God's  kingdom, the  terms  on  which 
we  may  enter  into  it,  and  the  evidence  by  which  we 
may  afcertain  our  title  to  it.  We  fhould  be  watch- 
ful, that  we  do  not  mifcongeive  of  the  conditions 
of  falvation,  or  miftake  our  own  character,  and  fo 
imagine  ourfelves  to  be  heirs  of  the  kingdom  of 
glory,  while  we  remain  in  the  kingdom  of  dark-' 
nefs.  We  fhould  always  bear  in  mind,  that  God 
has  called  us  with  an  holy  calling — has  chofen  us 
to  be  holy  and  without  blame — has  appointed  us  to 
falvation  through  fanftification  of  the  Spirit,  and 
that  none  are  entitled  to  the  heavenly  inheritance, 
,  but  thofe  who,  by  the  renewing  of  their  minds,  are 
made  mete  to  be  partakers  of  it.  We,  are  there- 
fore, to  hope  for  it  only  in  a  way  of  holinefs  ;  and 
the  proper  influence  of  this  hope,  is  to  purify  our 
fouls  as  Chrill  is  pure. 

2.  The  Apoftle  prays,  that  they  may  know— 
"  what  is  the  riches  of  the  glory  of  God's  inherit- 
ance in  the  faints  ;"  or,  what  a  rich  and  glorious 
inheritance  God  has  prepared  for,  and  promifed  to 
them. 

This  is  what  none  can  fully  comprehend.  We 
may,  however,  by  revelation  know  fo  much  of  it, 
as  to  be  well  alTured,  that  it  is  rich  and  glorious. 
It  is  ''an  inheritance  incorruptible,  undefiled,  fad- 
ing not  away,  referved  in  heaven  for  the  faithful." 

It  is  GOD's  inheritance  ;  that  which  he  has  pro-' 
G4 


io3  Duties  of  the   *        [Serm.  VIII. 

vided  and  referved  for  his  own  children  ;  and  he 
gives  liberally  :-— It  is  a  pur  chafed  poffeffion  ;  ancl 
the  purchafe  was  not  made  with  corruptible  things, 
fuch  as  filver  and  gold,but  with  the  precious  blood 
-of  Jefus  the  Son  of  God  : — It  is  an  inheritance  for 
the  faints  ;  for  them  whom  God  hath  chofen  to  be 
holy, and  predeftinated  to  the  adoption  of  children 
by  [efus  Chrift,  and  whom  he  hath  fan6lified  by 
his  Spirit,  and  fealed  unto  the  day  of  redemption  : 
1 — It  is  an  inheritance  bellowed  by  God's  abundant 
love ;  and  as  it  comes  from  the  riches  of  the  glory 
of  his  grace,  the  gift  itfelf  muft  be  rich  and  glori-, 
pus.  Though  we  cannot  comprehend  its  dimen- 
fions,  nor  compute  its  value,  yet  when  we  confider 
the  grace  of  the  Being  who  conveys  it,  the  liches 
pi:  the  price  which  bought  it,  and  the  divine  pre- 
paration by  which  the  heirs  are  formed  to  enjoy  it, 
"we  muft  conceive  it  to  be  unfpeakably  glorious.-—. 
Many  important  properties  of  this  inheritance  the 
fcripture  enutnerates  ;  and  finally  fums  up  all  in 
thefe  compvehenfive  words,  "  He  that  overcoraeth 
fliall  inherit  ALL  THINGS." 

Lallly  :  The  Apoftle  defires,that  Chrillians  may 
know,  '*  what  is  the  exceeding  greatnefs  of  God'§ 
power  toward  them  that  believe,  according  to  the 
working  of  his  mighty  power,  which  he  wrought 
in  Chrift,  when  he  railed  him  from  the  dead." 

When  the  Chriftian  contemplates  the  glorious 
inheritance,  which  awaits  him  in  the  heavenly 
worlds  the  joy  wlwch  begins  to  kindle  in  his  foul, 
is  fometimes  damped  by  the  thought  of  that  gloomy 
valley  which  lies  in  the  way.  Death  and  the  grave 
are  before  him  ; — the  body  muft  be  diffolved — • 
muft  moulder  away  under  the  clpds  of  the  earth, 
and  be  reduced  to  its  primitive  duft; — andthisfoul 
—this  confcious,  thinking  mind,  which  has  never 
yet  exifted  without  a  body; — Where,  and  what  will 
it  be  ?  It  can  have  little  conception  of  a  fcparate, 
ynbodied  ftate ;    fcr  this  is  wholly  unexperienced. 


Serm.  VIII.]         Ohrijlian  Religion,  109 

How  dark  the  profpeft ! But  this  gloomy  fccne 

the  gofpel  has  enlightened  ; — it  reveals  to  us  a  re- 
furredion  of  the  body,  and  a  happy  reunion  of  it 
to  the  foul ;  in  which  new  ftate  we  fhall  exift  for 
ever.  To  ftrengthen  our  faith  it  refers  us  to  the 
work  of  God's  mighty  power  in  raifing  Chriftfrom 
the  dead  ;  and,  from  this  glorious  inftance  leads 
us  to  conceive  the  exceeding  greatnefs  of  his  power 
in  raifing  from  the  dead  them  who  believe  in  Je- 
fus,  and  in  transforming  thefe  vile  bodies  to  fuch 
a  fpiritual  and  immortal  ftate,  that  they  fhall  be 
forever  capable  of  enjoying  the  heavenly  inherit- 
ance. Of  this  power  the  believer  has  already  had 
.fome  experience  in  the  quickening  of  his  foul,once 
dead  in  trefpaiTes  and  in  fms,  to  a  holy  and  divine 
life. 

If  we  have  been  quickened  with  Chrift  to  a  fpir- 
itual life,  we  (hall  alfo  be  raifed  with  him  to  eter- 
nal life,  and  be  made  to  fit  with  him  in  heavenly 
places.  If  we  are  dead  to  this  world,  our  life  is 
hidden  in  another — hidden  with  Chrift  in  God  ; 
and  when  Chrift  ftiall  appear  we  alfo  fliall  appear 
with  him  in  glory.  "  If  the  Spirit  of  him,  who 
raifed  up  Jefus  from  the  dead,  dwell  in  us,  he  that 
raifed  up  Jefus,  ftiall  alfo  quicken  our  mortal  bo- 
dies by  his  Spirit  which  dwelleth  in  us.  Therefore 
*'let  us  not  walk  after  the  flefti,  but  through  the 
Spirit  mortify  the-  deeds  of  the  body,  that  we  may 
Itve."  If  we  expe6l  to  rife  with  Chrift,  "  let  us 
now  feek  the  things  which  are  above,  where  Chrift 
is."-^^*'  Let  us  have  our  converfation  in  heaven, 
from  whence  we  look  for  the  Savior,  the  Lord  Je- 
fus Chrift,  who  ftiall  change  our  vile  body,  and 
fafhionit  like  unto  his  o'.vn  glorious  body,  accord- 
ing to  that  mighty  working.whereby  hois  ableeven 
to  fubdue  all  things  unto  himfclf." 


SERMON      IX, 


EPHE6IANS  i.  19 23. 

According  to  the  working  of  his  mighty  power  which 
he  wrought  in  Chrijl,  when  he  raijed  him  from  the 
dead,  andfet  him  at  his  own  right  hand  in  the  heav- 
enly places.  Jar  above  all  principality  and  power y 
and  might  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  alfo  in  that  which 
is  to  come  ;  and  hath  put  all  things  under  hisfeet^ 
a7id gave  hivi  to  ie  head  over  all  things  to  the  church, 
which  is  his  body,  the  Julnejs  oj  hivi  that  Jilleih  all 
in  all. 

In  the  preceding  words,  Saint  Paul 
prays  for  the  Ephefian  believers,  that,  in  the  ac- 
knowledgment of  the  gofpel.  of  Chrift,  they  might 
have  the  fpirit  of  wifdom  to  underftand  the  revel- 
ation given  them  of  the  preaching  of  the  Apoflles ; 
and  that  their  intelleftual  cyts  might  be  enlighten- 
ed to  know  the  ground  and  the  terms  of  that  hope 
to  which  they  were  called,  the  glorious  riches  of 
that  inheritance  which  was  provided  for  them,  and 
the  exceeding  greatnefs  of  that  power,  which,  by 
raifmg  them  from  the  dead,  fliould  put  them  in 
pofleffion  of  the  heavenly  inheritance.  To  flrength- 
en  their  faith  in  God's  power  and  promife,  and  to 
aid  their  conceptions  of  the   glory  of   this  inheri- 


Serm.  IX.]         Chrijlian  Religion.  \ix 

tance  ;  the  Apoftle  refers  them  to  the  rel\xrre£lion 
and  exaltation  of  Jcfus  Chrift,  and  to  that  domin- 
ion and  dignity  which  he  now  enjoys,  as  the  re- 
ward of  his  fufferings  in  the  flefh. 

The  feveral  important  fteps  of  Chrift's  exaltation 
are  contained  in  the  words  now  read  :  Thefe  are 
his  refurreftion  from  the  dead — his  afceniion  to, 
and  feflion  at  the  right  hand  of  God — his  advance-, 
ment,  far  above  all  principality  and  power,  to  fu- 
preme  dominion  over  ail  things — and  the  glorious 
end  of  his  dominion,  even  the  benefit  of  the  church 
which  is  his  body,  the  fulnefs  of  him  who  fiUeth 
all  in  all. 

I.  The  firfl  flcp  of  Chrifl's  exaltation  was  his 
yefurreclion  from  the  dead. 

The  plan  which  the  wifdcm  of  God  laid  for  the 
redemption  of  our  fallen  race,  was  the  death  of 
jefus  Chrilt  ;  who,  though  a  holy  and  divine  per- 
fon,  "  was  made  in  the  likenefs  of  our  fmful  flefli^ 
that  by  a  facrifice  for  fin  he  might  condemn  fin 
in  the  flelh."  But  the  fcheme  of  God's  wifdom 
did  not  end  with  the  death  of  the  Redeemer.  If  he 
had  remained  under  the  power  of  death,  our  hopes 
muft  have  died  wiih  him.  His  refurredion  was 
neceffary,  that  we  might  have  a  convincing  proof 
of  his  divine  chara6i:er  and  miffion — of  the  truth 
of  his  gofpel — of  God's  acceptance  of  the  facrifice 
offered — and  of  the  certaintv  of  our  own  refurrec- 
tion  and  future  exiftence.  God  therefore  took  par- 
ticular care  to  render  this  important  event  certain 
and  indubitable. 

Our  divine  Lord,  during  his  miniflry,  often  fore- 
told his  own  approaching  death  and  the  refurreQion 
which  would  fpeedily  follow.  He  pointed  out  the 
exa6l  time  of  his  refurre£tion,  and  referred  not  on- 
ly his  difciples,  but  the  unbelieving  Jews  to  this 
humanly  improbable  event,  as  the  grand  and  deci- 
five  proof  of  his  heavenly  authority. 


4i»  Duties  of  the  [Serm.  IX. 

Jefus  Chrift  was  crucified  in  the  moft  public 
manner,  and  the  reality  of  his  death  was  made  evi- 
dent beyond  a  poflibility  of  doubt.  He  was  buried 
in  a  new  tomb,  in  which  never  man  before  was 
laid  ;  fo  that,  if  any  one  rofe  from  thence,  he  muft 
be  the  perfon.  The  tomb  was  hewn  out  in  a  rock, 
fo  that  there  could  be  no  fecret  conveyance  of  the 
body  from  thence  by  a  fubterraneous  paffage.  To 
prevent  a  clandeftine  removal  of  the  body,  which 
the  priefls  and  Pharifees  pretended  to  fear ;  a  ftone 
was  rolled  to  the  mouth  of  the  grave,  a  feal  was 
put  upon  it,  and  a  party  of  foldier^  fet  to  guard  it. 
Notwithftanding  thefe  precautions,  the  tomb  on 
the  third  day  was  found  empty.  The  body  was 
not  there.  That  it  could  not  be  flolen  away  by  the 
difciples,  was  evident  from  the  precautions  taken 
to  prevent  it,  as  well  as  from  the  circumftances  of 
the  dtfciples,  who  were  then  difperfed  by  fear.  It 
jnuft,  therefore,  have  been  raifed  by  a  miracle. 
And  this  the  foldiers  confefled.  Early  on  the  firft 
<day  of  the  week,  there  was  an  earthquake  ;  an  an- 
gel defcended  in  a  glorious  form,  and  in  the  pref- 
ence  of  the  guards,  rolled  away  the  ftone,  and  fat 
upon  it.  The  foldiers,  affrighted  at  the  vifion, 
haftened  into  the  city,  and  reported  to  the  priefts 
what  they  had  feen.  The  priefls,  convinced  of  the 
fa£l,  but  unwilling  it  Ihould  be  believed,  brib- 
ed the  foldiers  to  report  an  inconfiftent  ftory, 
that  the  body  was  ftolen  away  while  they  were  a- 
ileep.  After  his  refurreftion,  he  repeatedly  ap- 
peared to,  and  converfed  with  thofe,  who  having 
intimately  known  him  before,  could  not  be  deceiv- 
ed in  his  perfon  ;  and  they  uniformly  tellified  tp 
his  refurre6lion,  and  perlifled  in  their  teftimony  to 
the  death. 

This  miracle  is  an  inconteflible  evidence  of  the 
truth  of  the  chriftian  religion;  and  particularly  an 
evidence  of  the  great  do^rijie  of  the  refurre^lion  of 


Sekm.  IX.]  Chrijian  Religion*  lig 

the  body  and  a  future  life,  and  of  the  efficacy  of 
Chrift's  blood  to  expiate  the  guilt  of  our  fins. 

The  Apoftle  fays,  Chrift  was  raifed  from  the 
dead  "  by  the  working  of  God's  mighty  power." 
The  Heathens  "  thought  it  a  thing  incredible,  that 
God  fhould  raife  the  dead."  They  did  not  con- 
ceive it  poflible,  that  a  body  once  dead  fhould  be 
again  reftored  to  life.  But  "they  erred,  not  know- 
ing the  power  of  God."  To  remove  all  doubts 
concerning  the  poflibility  of  a  refurreftion,  God 
has  placed  before  us  this  plain,  fenfible  facl;  ;  and 
if  we  believe,  that  Jefus  died  and  rofe  again,  we 
muft  believe,  that  the  fame  mighty  power,  which 
wrought  in  him,  can  alfo  work  in  us  to  raife  us 
from  the  dead.  The  fame  glorious  Savior,  who 
taught  the  do6lrine  of  the  refurre6lion,  has  given 
a  demonftration  of  it  in  his  own  refurreflion,  by 
which  he  became  the  firft  fruits  of  them  whofleep* 

We  are  begotten  to  a  lively  hope  by  the  refur- 
reftion  of  Chrift  from  the  dead.  Believers  united 
to  him  are  reprefented  as  being  already  raifed  up 
in  him.  To  exprefs  the  certainty  of  the  event  the 
Apoftle  fays,  "  God  hath  quickened  and  raifed  us 
up  with  Chrift." 

II.  The  next  ftep  of  Chrift's  exaltation  is  his  af- 
cenfion  to  heaven  and  feflion  at  God's  right  hand. 
*'  God  hath  fet  him  at  his  own  right  hand  in  heav- 
enly places." 

After  Jefus  had  rifen  from  the  grave,  and  fhew, 
ed  himfelf  alive  to  his  difciples  by  many  infalli- 
ble proofs,  being  feen  of  them  forty  days,  and 
fpeaking  to  them  of  the  things  pertaining  to  the 
kingdom  of  God,  he  repaired  to  Bethany,  where  he 
had  commanded  them  to  aflemble  ;  and  there,  in 
the  prefence  of  more  than  five  hundred  brethren, 
he  vifibly  rofe  into  the  air,  bleffing  them  as  he  de, 
parted  from  them,  and  was  received  into  a  cloud  ; 
probably  fuch  a  bright  refplendent  cloud,  as  that 
which  formerly  refted  on  the  tabernacle,  and  which 


114  Dulles  of  the  [SMm,1X: 

appeared  on  the  mount  at  the  transfiguration ;  and 
on  this  cloud  he  afcended  out  of  their  fightjnto  the 
glorious  heavens,  where,  it  is  laid  "  he  fat  down  on 
the  right  hand  of  Go4." 

By  thisphrafe  the  tcriptures  often  exprefs  Chrift's" 
flate  in  the  world  above.  As  God  is  a  Spirit,  be 
can  have  neither  right  hand  nor  left.'  Bodily  parts 
are  afcribed  to  him  figuratively,  to  denote  thofe 
qualities,  which  in  us  are  exercifed  by  ihe  means 
of  fuch  corporeal  members.  As  the  hand  is  the 
chief  inflrument  ofexerting  ftrengih,  it  is  applied  to 
God  to  fignify  his  mighty  power.  The  right  hand 
is  among  men  the  ufual  place  of  honor  and  refpe£t ; 
and  therefore  denotes,  in  our  text,  fuperior  digni- 
ty. Sitting,  in  the  cafe  before  us,  intends  not  any 
pofture  of  body,  but  the  things  implied  in  that 
pofture.  The  prophet  defcribes  a  ftate  of  peace 
and  fecurity,  by  every  man's  fitting  under  his  own 
vine.  In  allufion  to  this  ufe  of  the  metaphor, 
Chrift  is  faid  t.o  fit  on  God's  right  hand,  to  fignify 
that  he  has  ceafed  from  his  labors  and  fufferings, 
and  entered  into  a  ftate  of  repofe  and  joy.  Sitting 
alfo  denotes  continuance  in  the  fame  place.  Chrifl  is 
therefore  faid  to  fit  on  God's  right  hand,  to  fignify 
that  the  heavens  have  received  him,  until  the  time 
of  the  reflitution  or  completion  of  all  ihings.  It 
farther  imports  authority  and  power  ;  and  i«  hence 
applied  to  Chrilt  to  exprefs  his,  dominion  over  the 
natural  and  moral  world. 

Chrift  is  exalted  to  the  right  hand  of  God,  not 
only  as  a  ruler,  but  alfo  as  an  intercefor.  "  He  has 
entered  into  the  holy  place  to  appear  in  the  pref- 
ence  of  God  for  us."  In  the  character  of  an  advo- 
cate, he  is  defcribed  as  being  on  God's  right  hand 
to  fignify  his  nearnefs  to  God,  and  the  prevalence 
of  his  inrerceffion,  "  Who  is  he  that  condemn- 
nh  ?  It  is  Chrift  that  died  ;  yea  rather,  that  is  rifen 
again  ;  who  is  even  at  the  right  hand  of  God  ;  who 
alfo  maketh  intcrce.uion  for  us."     Bui  it  is  obferv- 


Serm.  IX.]  Chrijlian  Religion.  115 

able,  that  the  fcripture,  when  it  fpeaks  of  Chrift  as 
interceding,  or  aHing  in  behalf  of  believers,defcribes 
him,  not  2ls  fitting,  but  as  being,or  Jianding  on  God's 
right  hand.to  fignify  his  gracious  attention  to  their 
exigences  and  wants.  Paul  fays,  "  He  is  at  the 
right  hand  of  God,  making  interceffion."  When 
Stephen  called  onjefus  to  receive  his  fpirit,he  faid, 
*'  1  fee  the  heavens  opened,  and  the  Son  of  man 
Jianding  on  the  right  hand  of  God."  John  fays, 
"  In  the  midft  of  the  throne  and  of  the  eiders, there 
Jlood  a  Lamb,  as  it  had  been  flain." 

So  wonderfully  the  fcripture  condefcends  to  our 
manner  of  conceiving  and  fpeaking,  that  it  may  en- 
courage our  faith  and  hope.  Sitting  is  a  pofture 
of  dignity  and  repofe  :  Standing  is  a  poilure  of  at- 
tention and  earneftnefs.  Chrift  is  exhibited  to  us 
in  the  latter  attitude,  to  fignify  how  gracioufly  he 
regards  our  necefiiries — how  readily  he  affords  us 
help  in  the  time  of  need — how  fervently  he  inter- 
cedes for  us,  when  we  draw  near  to  God  in  his 
name.  And  he  is  faid  to  be  on  God's  right  hand, 
to  fignify  his  power  to  grant  us  whatever  our  wants 
require,  and  his  intereft  with  the  Father  to  obtain 
for  us  an-anfwer  to  our  humble  requefts.  When 
faith  beholds  the  divine  Savior,  in  this  powerful 
Hate,  and  in  this  interceding  attitude.  Will  it  not 
encourage  us  to  prayer,  animate  us  to  duty,  fortify 
us  againft  fear,  and  comfort  us  in  death  ?  Let  us 
feek  the  things  which  are  above,  where  Chrift  ftt- 
teth  on  the  right  hand  of  God  ;  and  fet  our  affec- 
tions on  things  above,  and  not  on  things  which  ar^ 
on  the  earth  ;  for  our  life  is  hidden  with  Chrift  in 
God. 

IIL  The  Apoftle  farther  inftrucls  us,  that  "God 
has  fet  Jefus  Chrift  in  heavenly  places,  far  above 
all  principality  and  power,  and  might  and  domin- 
ion, and  every  name  that  is  named, not  only  in  this 
world,  but  alfo  in  that  which  is  to  come,  and  hath 
put  all   things  under  his  feet."     In  like  manner  Ivt 


iii6  Vitties  of  the  [Serm.  H, 

defcribes  Chrift's  glorified  ftate,in  his  epiftle  to  the 
Philippians.  "  Being  found  in  fafhion,  as  a  man, 
be  humbled  himfelf,  and  became  obedient  unto 
death,  even  the  death  of  the  crofs.  Wherefore  God 
hath  highly  exalted  him,  and  given  him  a  name 
that  is  above  every  name,  that  at  the  name  of  Jefus 
every  knee  fhoiild  bow,  of  things  in  heaven,  and 
things  in  earth,  and  things  under  the  earth,  and  ev- 
ery tonglie  fhould  confefs,  that  he  is  Lord  to  the 
Glory  of  God  the  Father." 

It  is  the  do6lrine  of  thisApoftle,  thatjefus  Chrift 
is  "  the  image  of  the  invifibie  God,  the  firll  born," 
i.  e.  the  heir,  or  the  Lord,  "of  the  whole  creation  j 
for  by  him  all  things  were  created    in   heaveti  and 
earth,   whether  they  be  thrones,   or  dominions,   oi" 
principalities,    or   powers ;    and    he  is   before  all 
things,  and  by  him  all  things  confift."     As  the  di- 
vine creator,  he  is  naturally  and  effentially  poffelT- 
ed  of  lupreme  dominion  overall  creatures.     When 
he  becarne  ftefti  and  dwelt  among  men,  the  Apoftle 
fays,  "  He  made  himfelf  of  no  reputation  ;  he  took 
on  him  the  form  of   a  fervant ;    he  humbled  him- 
felf,   and  w^as  obedient  to  the  death."     In  reward 
of  this  humiliation  and  obedience,  he  is  highly  ex- 
alted above  all  principality  and  power,and  is  made 
head  over  all  things.     Though   his   effential  king- 
dom,  is  coeternal  with  himfelf,  yet  there  is  a  medi- 
atorial kingdom,    to  which  he  was  exalted  in  time 
and  in    confequence    of   his    mediatorfhip.     This 
kingdom  had  a  beginning,    and  will  |jave  an  end. 
'Lt  commenced  with  the  covenant  of   grace  ;  it  was 
folemnly  announced  in  its  full  extent,   at  the  time 
of  his  afcenfion  ;   and  it  will  terminate  at  the  final 
judgment,  when  he  will   deliver  it  up  to   the  Fa- 
ther. 

The  Apo (lie  defcribes  this  kingdom,  as  extend- 
ing to  all  creatures  in  heaven,  on  earth,  and  undet 
the  earth.  All  the  angels  of  God  worfhiphim; 
they  ara  fubjedl  to  his  authority,  devoted  to  his 


Serm.  IX.]  Chriflian  Rdig^ion,  117 

pleafurc,  an4  employed  in  his  fervice.  The  gov, 
ernment  of  the  natural  world  is  in  his  hands ;  he 
guides  the  wheels  of  Providence ;  he  dire6ls  and 
overrules  all  events  s^ccording  to  the  fcheme  of  th- 
divine  counfel.  He  is  reprefented  in  the  Revelac 
tion,  as  receiving  from  the  right  hand  of  hioi  who 
fits  on  the  ihrone,  the  book  which  contains  the  de- 
crees and  purpofes  of  Providence,  and  as  breaking 
the  feals.  and  opening  the  leaves  of  this  book  in 
their  fucceffive  order.  When  he  reccived'the  book, 
the  whole  confi!*ory  of  faints  and  angels  fell  down 
before  him,  faying,  "  Thou  art  worthy  to  take  the 
book  and  open  the  feals  thereof,  for  thou  waft  {lain, 
and  haft  redeemed  us  un.o  God  with  thy  blood." 

The  government  of  the  church  is  in  the  hands  of 
Jefus  Chrift.  He  has  inftituted  laws  and  ordin- 
ances in  it,  and  has  appointed  officers  to  adminif- 
ter  them.  He  difpenfes  the  influences  of  the  divine 
Spirit  to  give  power  and  eflicacy  to  his  word.  He 
watches  over  his  church  to  defend  it  from  enemies- 
iHe  will  one  day  enlarge  its  bounds,  and  render  it 
more  glorious,  than  it  has  ever  yet  been,  in  its  ex- 
tent, its  numbers  and  its  purity. 

He  has^dominion  over  devils.  His  fuperiority 
to  them  he  difplayed  on  earth,  by  expelling  them 
with  his  word  from  their  ancient  poffellions.  They 
fell  as  lightning  from  heaven,  before  the  power  of 
his  name.  "  He  fpoiled  principalities  and  powers, 
and  made  a  ftiew  of  them  openly,  triumphing  over 
them  on  the  crofs."  Though  he  has  not  perfectly 
extmguifhcd  their  influence  among  men,  yet  he  has 
greatly  diminiftied  it  by  the  light  of  his  gofpcl  ;— 
and  he  f e  s  bounds  to  their  power.  He  will  not 
fuffer  their  malice  fo  far  to  prevail,  as  to  pluck  out 
of  his  hands  any  of  the  fouls  which  believe  in  him; 
much  lefs  to  fubvert  and  deftroy  his  church :  This 
he  has  built  upon  a  rock,  and  againft  it  the  gates 
of  hell  will  never  prevail.  In  the  Revelation,  St. 
John  defcribes  the  confli6:  between  the  kingdom  of 


*|i^  Dutks  of  the  pERM.  IX. 

Chrift,  and  the  klngcjom  of  Satan,  as  iffuing  in  a 
complete  and  final  vi6lory  of  the  former  over  the 
latter.  •'  There  was  war  in  heaven  ;  Michael  and 
his  angels  fought  againft  the  dragon,  and  the  drag- 
on fought  and  his  angels,  and  prevailed  not,  neither 
was  their  place  any  more  found  in  heaven.  And 
the  great  dragon  was  call  out,  that  old  ferpent  call- 
ed the  devil  and  Satan,  which  deceiveth  the  whole 
world,  and  his  angels  were  caft  out  with  him," 

The  laft  and  mofl  glorious  afcl  of  Chrift's  fii- 
preme  dominion  is  the  judgment  of  the  world. — 
*'  God  has  committed  all  judgment  to  the  Son." 
As  Jefus  has  gone  into  heaven  ;  fo,  we  are  told,  he 
will,  in  fome  unknown  period,  come  down  from 
heaven  in  flaming  fire, attended  with  all  his  mighty- 
angels,  He  will  appear  fitting  on  the  throne  of 
.his  glory,  and  before  him  all  nations  will  be  gath- 
ered ;  and  every  man  will  be  judged  according  to 
his  works.  They  who  are  found  approved,  will 
be  received  into  that  glorious  kingdom,  into  which 
nothing  can  enter  that  defiles.  But  unbelievers 
and  hypocrites,  the  difobedient  and  abominable 
will  be  caft  into  the  place  of  everlafting  punifh- 
rnent  prepared  for  the  devil  and  his  angels.  Then 
"vvill  thefc  material  heavens  pafs  away,  and  the 
earth  with  ils  works  will  be  burnt  up  ;  and  the 
great  Redeemer,  having  finifhed  the  folemn  trial, 
will  return  to  his  exalted  feat  in  the  heavens,  at- 
tended with  his  exulting  train,  who  will  enter  with 
fongs  of  joy  and  praife  into  (he  kingdom  prepared 
for  them  from  the  foundation  of  the  world.  When 
Chrift  fhall  have  put  down  all  rule,  and  principal- 
ity and  power,  fhali  have  deftroyed  the  lall  enemy, 
death,  and  fhall  have  made  the  final  diftribution  of 
rewards  and  punifhments  ;  then  fhall  he  deliver  up 
^he  kingdom  to  the  Father,  that  God  may  be  all 
^n  alK 

In  the  view  and  expe£lation  of  this  folemn  and 
tremendous  fcene,  let  us  now  humbly  fubmit  to  th^ 


Serm.  IX.]  Chriftian  Religion.  m^ 

government  of  Jefus  Chrifl,  and  thankfully  accept 
the  gracious  propofals  of  his  gofpei.  Let  us  be 
careful  what  manner  of  perfons  we  are  in  all  holy 
converfation. — Let  us  judge  ourfelves.that  we  may 
not  be  condemned  with  the  world.  This  is  the  di- 
vine admonition  to  the  children  of  m*  n  :  "  Be- 
hold, I  have  fet  my  king  on  my  holy  hill  of  Zion 
— I  will  give  him  the  i^tttermofl;  parts  of  the  earth 
for  his  poflVflion — He  fhall  rule  them  with  a  rod 
of  iron,  and  break  them  in  pieces  like  a  potters  vef- 
fel.  Be  wife  now,  therefore  ;  ferve  ye  the  Lord 
with  fear,  and  rejoice  with  trembling.  Kifs  ye  the 
Son,  left  he  be  angry  and  ye  perifh  from  the  way, 
when  his  wrath  is  kindled  but  a  little.  Bleffed  are 
all  they  that  put  their  trufl  in  him." 

IV.  We  proceed  to  confider  thje  end  for  which 
Chrift  exercifes  his  high  and  extcnfive  dominion. 
*'  He  is  made  head  over  all  things  for  the  church, 
which  is  his  body,  the  fulnefs  of  him,  who  filleth 
all  in  all." 

The  church  here,  as  often  elfewhere,  is  called  a 
hody,  to  fignify  the  harmony  and  union,  which 
ought  to  fubfift  among  its  various  parts.  "  The 
body  is  one,  and  hath  many  members,  and  all  the 
members  of  that  one  body,  being  manv,  are  one 
body,  fo  alfo  is  Chrift;"  or  the  Chriflian  church. 
In  this  body,  there  ought  to  be  no  fchifm,  no  renft 
or  divifion  ;  but  all  the  members  ftiould  have  the 
fame  care  one  for  another,  as  each  for  itfelf.  This 
thought  the  Apoftle  refumes  in  the  4th  chapter  of 
this  epiftle.  "  Let  us  endeavor  to  keep  the  unity 
of  the  Spirit  in  the  bond  of  peace,  for  there  is  one 
body,  and  one  Spirit." 

The  church  is  called  the  body  of  Chrijl,  becaufe 
he  is  its  head  ;  and  all  the  members,  bemg  united 
to  him,  take  their  dire6tion,  and  draw  their  fup- 
port  from  him  ;  and  he  exercifes  a  continual  care 
and  concern  for  them.     He  loved  the  church   arxj. 


12©  Duties  of  the  £Serm.  IX. 

gave  himfelf  for  it.   He  loves  it  ftill.  and  feeds  an4 
fuftains  it. 

The  church  is  "  the  fulnefs  of  him  who  filletb. 
all  in  all."  Jefus  afcended  on  high,  ihat  he  might 
receive  gifts  to  beftow  them  on  men.  He  has  giv- 
en his  word  and  ordinances,  oi'dained  paftors  and 
teachtrs,  and  fhed  down  divine  and  heavenly  in- 
fluences, "  for  the  edifying  of  the  church,  until  we 
all  come,  in  the  unity  of  the  faith  and  of  the^know- 
ledge  of  the  Son  of  God,  to  a  perfect  man,  to  the 
tneafure  of  the  flature  of  the  fulnefs  of  Chrift." 

'•  He  afcended  far  above  all"  thefe  vifible  "heav- 
ens, that  he  might  fill  all  things"  with  his  gifts, 
according  to  his  proraife  to  his  difciples,  that  he 
would  fend  them  the  Spirit  to  comfort  and  teach 
them,  and  to  abide  with  them.  As  in  Chrift  all 
fulnefs  dwells,  fo  believers  are  complete  in  him, 
and  of  bis  fulnefs  they  receive  grace  for  grace—— 
grace  anfwerable  to  their  cafes,  and  equal  to  their 
neceflities. 

All  his  government  is  managed  in  reference  to 
the  good  of  the  church.  He  has  made  the  world 
hy  his  poxver  ;  but  the  church  he  has  purchafed 
with  his  blood.  He  therefore  has  a  peculiar  con- 
cern for  her,  in  diftin6lion  from  the  world  ;  and, 
in  fubfervience  to  her  intorefl,  he  direfts  all  the  af- 
fairs of  his  general  dominion.  He  has  promifed, 
that  he  will  finally  make  her  viflorious  over  all 
her  enemies  ;  and  we  may  be  alTured,  that  all  the 
revolutions  of  kingdoms,  and  all  the  difpenfations 
of  Providence  will,  under  his  dircdlion,  conduce  to 
the  fulfilment  of  this  promife. 

The  church  is  inftituted  to  train  up  rational  be- 
ings in  knowledge  and  holinefs,  that  they  may  be- 
come mete  for  everlafting  felicity  in  the  future 
world.  This  mult,  then,  be  the  moft  important 
branch  of  Chrill's  governn.ent;  and  to  this  all  the 
other  parts  muft  be  fnbfervient.  If  the  happinefs 
«f  men  in  another  ftate,   is   of  more  value  than  all 


Serm.  IX.]  Chrijlian  Religion,  12 1 

temporal  glory  and  riches ;  if  that  happinefs  de- 
pends on  moral  qualifications  ;  and  if  to  form  men. 
to  thefe  qualifications  is  the  great  purpofe  for  which 
the  church  was  inllituted  and  endowed  ;  then  it 
cannot  be  doubted,  but  that  the  Redeemer  contin- 
ually exercifes  his  fuprem^  dominion  in  reference 
to  her  edification  and  fafety. 

This  thought  fhould  give  us    much  confolation 
in  the  darkcfl  periods  of  the  church. 

Theve  are  times,  when  from  the  approach  of  ex- 
ternal dangers, or  from  the  increafe  of  interna)  cor- 
ruptions, her  ftate  appears  critical  and  tending  to 
ruin!  But  Chrift  will  not  forget  his  promife  ;  "  I 
the  Lord  do  keep  her,  and  left  any  hurt  her,  1  will 
keep  her  night  and  day."  He  may  vifit  her  tranf- 
greffions  with  a  rod ;  but  his  loving  kindnefs  he 
will  not  take  from  her,  nor  fufFer  his  faith fulnefs 
to  fail.  He  knows  how  to  overrule  the  moft  threat- 
ening appearances  for  the  advancement  of  her  pu- 
rity, and  the  eftabliftiment  of  h&r  fafety.  The  time 
is  coming,  when  (he  will  aiife  and  Ihinc,  and  her 
glory  will  fpread  through  the  earth  i  And  thofe 
circumftances, which  in  human  view  look  moft  un- 
favorable, may,  under  the  direflion  of  divine  wif- 
dom,  contribute  to  the  introdu6lion  of  fuch  a  hap- 
py period. 

We  fee  how  criminal  and  dangerous  it  is  to  op- 
pofe  the  intereft  of  the  church. 

As  the  church  is  Chrift's  body,  which  he  nour- 
ifhses  and  defends,  and  for  which  he  is  made  head 
over  all  things,  they  who.perfecute  this,  wound 
him  in  'a  moft  tender  part  : — They  who  caufe  di- 
vifions  in  this,  make  a  fchifm  or  rent  in  his  body  : 
—They  who  form  parties  in  oppofition  to  each 
other,  and  ftill  call  themfelves  roembers  of  Chrift, 
treat  the  one  Savior,  as  if  he  were  divided  into  as, 
many  parts,  as  there  are  fe6ls  which  affume  his 
name  :  They  who,  by  corrupt  do6lripes  and  exam- 
ples, draw  tender  minds  away  from  the  truth  as  it 

H3 


122  Duties  of  the,  (3c,  [Serm.  IX. 

is  in  Jefus,  and  throw  flumbling  blocks  before  the 
lame  and  the  weak,  are  deflroying  thofe  for  whom 
Chrift  died;  and  by  thus  finning  againft  the  breth- 
ren, they  fin  againft  Chrift  :  They  who  call  Chiift 
their  Lord,  and  yet  ferve  divers  lufts  and  pleafures, 
are  enemies  to  his  crofs,  and  their  end  will  be  def- 
tru£lion. 

If  the  church  is  Chrift's  body,  let  us  honor  it  j 
fludy  to  preferve  unity  in  it  ;  labor  for  its  edifica- 
tion and  comfort ;  and,  as  fellow  members  of  the 
fame  ho6.y.  exercife  for  each  other  the  fame  care  as 
for  ourfelves. 

How  Hife  and  happy  are  the)'-,  who  are  the  true 
Jnembers  of  Chrift's  body,  being  vitally  united  to 
him  by  faith  !  They  are  of  that  feleft  and  diftin- 
guiftied  number,  for  whom  he  is  made  head  over 
all  things,  and  to  whom  all  things  under  his  direc- 
tion, are  working  for  good. 

If  Chrift  is  the  head  of  the  body,  and  fiUcth  all 
in  all,  let  us  dailj/  look  to  him  for  counfel, comfort 
and  fupport;  and, in  the  continual  exercife  of  laith, 
■derive  from  him  all  needed  fupplies  of  grace. 

If  we  profefs  to  be  members  of  his  body,  let  us 
move  under  his  influence  and  in  compliance  with 
his  dire6lions>  Let  us  honor  and  reverence  our 
head,  and  never  prefumptuoufly  lift  up  ourfelves 
againft  it.  And  God  grant, that,  fpeaking  the  truth 
in  love,  we  may  grow  up  in  all  things  into  Chrift 
our  head,  and  may  make  increafe,  as  his  body,  tm 
the  edifying  of  ourfelves  in  love. 


SERMON    X^ 


EfHESIANl  ii.  1,  2,3, 

Am  you  hath  he  quickehed,  who  were  dead  in  trefpajf- 
es  andjins  ;  wherein  in  time  paji,  ye  walked  accords 
ing  to  the  courfe  of  this  world,  according  to  iheprinct 
of  the  power  of  the  air,  the  fpirit  that  how  worketk 
in  the  children  of  difhedience  ;  amoilg  whom  alfo 
•we  all  had  our  converfdtion  in  tinies  pafl,  in  the  lufla 
oftheflifh,  fulfilling  the  defires  of  the  flefh  and  of 
the  mind  ;  and  were  by  nature  the  children  of  wrath 
even  as  otherSi 

If  you  will  carefully  attehd  i6  this 
epiftle  you  will  find  that  the  thoughts  exprefled  ia 
it  are  clofely  conne^led,  and  one  thought  leads  to 
another  through  the  whole.  Paul,  both  in  his 
preaching  and  writing,  was  an  accurate  reafoner^ 
not  an  incoherent  declaimfir.  The  thoughts  in  the 
text,  and  the  words  following,  arife  out  of  thofe 
which  immediately  precede.  He  had  juft  defcribed 
the  glorious  refurredion,  exaltation  and  dominion 
of  Jefus  Chrift,  which,  he  tells  the  Ephefian  be- 
lievers, were  pledges  and  earnefts  of  their  final 
glorification  in  heaven'.  *' Now,"  fays  he,  "as 
God  has  raifed  up  Chrift  your  head,  and  fet  him 
at  his  own  right  hand  ;  fo  he  has  quickened  you,; 
who  once  were  dead  in   your  fins,  and  raifed  yoi* 


124  Duties  of  the  [Serm.  X", 

up  with  Chrift,  and  made  you  fit  together  in  heav- 
enly places  in  him.  That  the  glorious  hope,  the 
blelTed  inheritance,  and  the  happy  refurreQion,  of 
which  I  havefpoken,  will  be  your  portion,  you  may 
learn  from  that,  which  God  has  already  done  for  you. 
He  has  quickened  you  who  were  dead  in  your  fins ; 
he  has  made  you  mete  to  be  partakers  of  the  in- 
heritance of  the  faints  ;  he  has  raifed  up  your  head, 
Chrift  Jefus,  and  has  placed  him,  and  in  him  has 
placed  your  nature  already  in  heaven.  And  if  the 
head  is  raifed,  the  members  will  follow.  If  you, 
believe  that  Jefus  is  rifen,  you  rnuft  believe,  that 
them  who  fleep  in  Jefus, God  will  bring  with  him  ^ 
for  he  is  the  firft  fruits  cf  them  who  fleep,  and  be- 
caufe  he  lives,  they  will  live  alfo." 

That  the  Ephefians  might  have  the  more  admlr- 
ji^g  fentiments  of  the  power  and  grace  of  God  in 
qi^ickening  them  to  a  fpiritual  hfe,  and  raifing 
them  to  a  hope  of  the  heavenly  inheritance,  he 
leads  them  to  the  contemplation  of  that  difmai 
flate  of  corruption  and  guilt,  in  which  the  gofpel 
found  them.  A  defcription  of  that  flate  is  con- 
tained in  the  words  which  I  have  read.  The  fev- 
eral  expreflions,  by  which  he  defcribes  their  paft 
condition,  I  ihall  now  explain  and  illuftrate.  And 
lietus  remember  that  the  defcription  is  applicable 
to  other  finners,  as  well  as  to  thofe  ancient  Gen- 
tiles. This  general  appHcation  the  Apoftle  teaches 
us  to  malce. 

I.  He  expreffes  their  ftate  in  more  general  terms, 
*'  They  were  dead  in  trefpaifes  and  fins."  What 
is  here  faid  of  them,  is  elfewhere  faid  of  all  under 
the  power  of  fin  :  "  They  are  dead,  while  they 
live."  Hence  converfion  is  called  "a  rifingfrom 
the  dead ;"  and  **  a  paffing  from  death  to  life." 
Thefe  expreflions,  however,  being  figurative,  mufl: 
be  underltood  with  proper  qualifications. 

Sinners  poffefs  the  natural  faculties  of  men  ;  and 
in  their  worldly   affairs  they   often   exercife   fucb 


Serm.  X.]  Ckrijlian  Religion.  125 

prudence  and  a&ivity,  that  our  Savior  once  ob. 
ferved,  "  the  children  of  this  world  are,  in  their 
generation,  wifer  than  the  children  of  light."  Their 
deadnefs  confifls,  not  in  the  want,  bat  in  the  per- 
verlion  of  the  intelleftual  powers  :  And  their  re- 
covery confifts  not  in  the  creation  of  new  facul- 
ties, but  in  the  holy  diiedion  of  the  faculties  which 
they  have.  They  are,  then,  to  be  addrelTed  as  ra- 
tional beings  ;  truth  is  to  be  placed  before  them  ; 
arguments  are  to  be  propofed  to  them  ;  the  terrors 
of  the  law  are  to  be  applied  for  their  awakening  ; 
and  the  invitations  of  the  gofpel  are  to  be  urged 
for  their  encouragement.  "  Come,  and  let  us  rea- 
Jon  together,"  fays  the  Almighty  to  a  wicked  and 
degenerate  people.  *'  Paul,"  in  the  prefence  of 
Felix,  '*  reafoncd  of  lighteoufnefs,  temperance  and  a 
future  judgment."  His  defign  in  his  preaching 
was  '•  to  open  men's  eyes,  and  turn  them  from 
^arknefs  to  light,  and  from  the  power  of  Satan  un- 
to God."        • 

We  are  not  from  this  defcription  to  infer  that 
finners,  in  a  flate  of  unregeneracy,  are  on  account 
of  their  deadnefs  excufeable  for  continuins:  in  that 
ftate  ;  for  as  the  ftate  itfelf  is  criminal,  continu- 
ance in  it;;  is  continued  a^nd  increafing  criminality. 

Nor  are  we  from  the  ufe  of  fuch  metaphors  to 
conclude,  that  finners  under  the  gofpel  can  do 
nothing  to  iheir  converfion,  rnore  than  the  dead  to 
their  refurreftion  ;  and  that  therefore  it  is  im- 
proper and  abfurd  to  exhort  them  to  repentance  ; 
for  with  fuch  exhortations  the  fcripture  every  where 
abounds. 

It  is  after  afked,  whether  the  unregenerate  can  do 
any  thing  of  themfelves,  which  has  a  tendency  to 
their  converfion  ?  But  the  anfwer  is,  They  who  en- 
joy the  gofpel  are  not  left  to  themfelves.  If  you 
fuppofe  a  man  under  the  power  of  vicious  incli- 
nations, and  at  the  fame  time  deflitute  of  all  means 
of  religious  knowledge,  and  without  any  influence 


126  Duties  cftU  [SEilv.  X; 

from  the  fpirit  of  God,  you  then  have  the  idea  of . 
a  finner  properly  left   to  himfclf.     But    this  is  not 
your  cafe.     You  have  the  gofpei    in  your  hands  ; 
and  it  is  daily  proclaimed  in  your  hearing.    There 
is  an  agency  of  the  divine  Spirit  attending  it  ;  and 
you  have  been,  andj  we  hope,  (till  are  in  fome  de- 
gree the  fubjecls  of  this    agency.     With  thefe  ad- 
vantages, there  is  iornerhing  which  you  may    do. 
Confound  not }  our  cafe  with  that  of   uninftruded 
Heathens  ;  for  God  has    made  your  cafe  different 
from  theirs.     In  refpecl  of  the  awakening  and  con- 
vincing mvotions  of  the  Spirit,  as  well  as  in   regard 
of  external  means,  God  has  been   beforehand  with 
you.  He  has  granted  them  before  you  fought  them. 
He  has  knocked  at    your  door,   before  you  invited 
him  to  come  in.     He   ftill  ftretches   out    his  hand 
to  the  difubedient  and'gainfaying.    When  the  gof-: 
pel  is  called  a    miniii ration  of   the  Spirit,  and  the 
Spirit  is  laid  to  be  miniftered  to   men  in  the  hear- 
ing of  faith — when  Chrift    is  faid  to  fland  at  their 
door  and  knock,   that  they   may  hear  and  open  to 
him — when   the   Spirit  h   faid  to  llrive  with   the; 
wicked — when  God  promifes  that  he  xvill  pour  out 
his  fpirit  on  the  offspring  of  his  people — when  fm- 
ners  are  reproved  for  having  always  refiftcd  theHo- 
ly  Gholt  ;  and  when  they  who   oppofe  the  gofpei, 
are  faid  to  do  defpite    to  the  fpirit  of  grace  ;  it  is 
plainly  fuppofed  and  implied  that  there  is  an  opera- 
tion of  the  Spirit,  which  attends  the  publication  of 
the  gofpei,  and  which  is   commonly   afforded  to 
them  who  hear  the    word  of   falvaticn  ;  and  that, 
in  confequence  of  this,  they  arc  capable  of  fuch  an 
attendance  on  the    inltitured  means  of  religion,  as 
may  hopefully  iffue  in  their  real  converficn. 

It  is  fumetimcs  aflvcd,  whether  any  thing  done 
by-an  unregenerate  pcrfon  can  be  acceptable  to 
Cod  ?  The  anfwcr  depends  on  the  meaning  of  the 
word  acceptable.  If  hereby  is  intended  that  which 
intitles  to  a  future  reward,  the  anfwer  muff  certain- 


Sbrm.  X.]  Chrijtian  Religion,  127 

\y  be  in  the  negative.  But  if  by  this  is  meant  that 
which,  by  the  gracious  appointment  of  God,  may 
be  ufeful  in  order  to  obtain  the  renewing  influences 
©f  the  divine  Spirit  ;  doubilefs,  in  this  fenfe,  fome- 
thing  may  be  done  which  is  acceptable. 

But  is  not  every  thing,  dons  by  the  unregener- 
ate,  wholly  fmful  and  abominable  in  the  fight  of 
God  ?  In  anfwer  to  this  inquiry,  let  it  be  obferv- 
ed,  that  the  unregenerate  have  the  natural  princi- 
ples of  hope  and  fear — thefe  principles  in  awaken- 
ed finners,  are  put  in  motion  by  the  application  of 
the  divine  word  and  the  operations  of  the  holy 
Spirit.  Now  thofe  prayers  for  mercy,  thofewatch- 
ings  againft  fin,  thofe  reformations  of  life,  and  that 
attendance  on  means,  to  which  finners  are  excited 
by  the  influence  of  the  word  and  fpirit  of  God, 
cannot  be  called  wholly  finful,  or  perfcBly  abomin* 
able  in  his  fight.  God  does  not  abominate  the 
work  of  his  own  Spirit. 

There  is  certainly,  then,  more  hope  of  their  ob- 
taining falvation  in  the  ufe,  than  in  the  negleO;  of 
appointed  means.  Hence  they  are  called  upon 
to  "  awake  and  arife  from  the  dead" — *'  to  repent 
and  turn  to  God" — '•'  to  make  them  a  new  heart, 
and  a  new  fpirit. 

Farther  :  From  the  metaphor  ufed  in  the  text 
we  are  not  to  conclude,  that  all  finners  are  alike  ; 
for  though  all  are  in  a  fenfe  dead,  yet  fome  one, 
under  a  greater  death  than  others.  The  metaphou 
is  ufually  in  fcripture  applied  to  finners  of  the 
moft  vicious  charader.  When  we  fpeak  of  hu- 
man nature,  as  totally  depraved,  we  mean  only  a 
total  deftitution  of  real  holinefs  ;  not  the  higheft 
poflible  degree  of  vitiofity.  Native  depravity  may 
doubtlefs  be  increafed  by  poflitive  habits.  In  or- 
der to  denominate  one  a  finner,  it  is  not  neceflary, 
that  he  fliould  be  as  bad  as  poflible.  We  are  not 
to  conclude  ourfelves  holy  and  regenerate  merely 
fcecaufe  we  cannot  find    every  vicious  difpofition 


i^S  t>utiesoftht  pERM.  X*. 

operating  in  us  to  the  greateft  imaginable  degree. 
Though  natural  death  does  not,  yet  fpiritual  death 
does,  admit  of  degrees.  Evil  men  wax  worfe  and 
worfe  ;  add  fin  to  fin,  and  treafure  up  wrath  againft 
the  day  of  wrath. 

But  though  we  may  not  overftrain  this  metaphor, 
yet  there  is  an  undoubted  propriety  in  the  application 
which  the  Apoftle  makes  of  it.  The  moral  ftate  of 
wicked  men  muchrefembles  a  ftate  of  natural  death. 

They  may  be  faid  to  be  dead,  in  refpeft  of  their 
Jiupidity.  We  read  offome,  who  are  paft  feeling-— 
whofe  confcience  is  feared — who  have  eyes  which 
fee  not,  and  ears  which  hear  not,  and  a  heart  which 
is  waxed  giofs.  This  is  in  a  high  degree,  the  cafe 
of  fome  finners,  and  more  or  lefs  the  cafe  of  all, 
until  they  are  awakened  by  the  grace  of  God. 
Look  around  ;  how  eafy  and  fecure  do  multitudes 
appear  !  how  unafFe6led  with  the  moft  important 
concerns  !  how  unmoved  at  the  moft  awful  threat- 
enings  !  how  indifiperent  about  the  confequences 
of  their  fins  !  Their  hearts  are  like  a  mortified 
limb,  which  feels  no  pain  under  the  fcarif^  ing  knife. 

They  are  feprefented  as  vfdintmg  fpiritual  Jenfes—^ 
they  favor  the  things  of  the  world  ;  not  the  things 
which  are  of  God.  They,  indeed,  love  the  eft^efts 
of  God's  goodnefs  to  them  ;  but  they  delight  not 
in  his  charafter,  as  a  holy,  juft  and  faithful  Being, 
They  defire  heaven,  under  the  general  notion  of  a 
very  happy  place;  but  defire  not  that  which  makes 
heaven  a  hnppy  place,  the  prefence  of  the  holy  God, 
the  fociety  of  holy  beings,  and  emplovment  in  ho- 
ly fervices.  They  have  not  a  proper  relifli  for 
God's  worOiip,  ordinances  and  word.  They  may, 
indeed,  be  pleafed  with  them  in  fome  refpefts. 
We  read  of  a  wicked  people,  who  took  delight  in 
approaching  to  God,  and  to  whom  God'*  word  was 
as  k  lovely  long  of  one  that  had  a  pleafant  voice, 
and  could  play  well  on  an  inftrument.  They  may 
feel  a  natural  pleafure  in  certain  mtechanical  emp- 


Serm.  X.]  Chrijlian  Religion,  129 

tions  of  the  paffions  excited  by  objects  prefentcd  to 
the  fight,  or  by  founds  which  ftrike  the  ear  ;  as 
the  artificial  tears  from  the  image  of  the  Virgin 
Mary  will  melt  down  an  aflembly  of  Catholics  ; 
or  as  a  concert  of  mufical  inftruments  will  rapture 
the  hearers  :  But  they  rehfh  not  the  word  and  or- 
dinances of  God,  confideied  as  means  of  holinefii, 
and  as  defigned  to  convince  them  of  their  fins,  and 
bring  them  to  repentance.  They  long  not  for  the 
pure  milk  of  divine  ordinances,  as  the  means  of 
fpiritual  nutrition  and  increafe.  If  the  word  dif- 
penfed  comes  home  to  their  confcience,  they  are 
oflFended.  They  lofe  the  muGc  of  the  pleafant  fong, 
and  talk  againft  it  by  the  walls,  and  in  the  doors 
of  their  houfes. 

They  refemble  the  dead  in  the  want  of  vital 
warmth.  If  they  have  any  fervor  in  religion,  it  is 
about  the  forms  and  externals  of  it,  or  about  fome 
favorite  fentiments,  which  they  find  well  adapted 
to  foothe  their  confciences  ;  not  about  thofe  things 
in  which  the  power  of  religion  confifts.  Here  they 
are  formal  and  indifferent. 

The  motions  of  their  fouls  are  not  toward  heav- 
en, but  toward  earth.  They  mind  the  things  of 
the  flejfh  ;  not  the  things  of  the  fpirit. 

As  death  deforms  the  body  ;  fo  fin  deftroys  the 
beauty  of  the  foul.  It  darkens  the  reafon,  per- 
verts the  "judgment,  and  diforders  the  afiFedions. 
Thus  to  be  carnally  minded  is  death. 

Sinners  may  be  denominated  dead,  as  they  are 
worthy  of,  and  expofed  to  eternal  punifhment. 
This  is  in  fcripture  often  called  death,  becaufe  ifi 
is  the  feparation  of  the  foul  from  God  and  heaven, 
from  happinefs  and  hope — from  all  good,  and  unto 
all  evil.  This  is  a  death,  which  awaits  the  impen- 
itent. "  He  who  believeth  not  is  condemned  al- 
ready— the  wrath  of  God  abideth  on  him." — • 
There  is  no  deliverance,  but  by  faith  in  JefusChrifl:. 
The  opportunity  for  this  deliverance  is    fhort  and 


130  Duties  of  the  [Serm.  ^. 

j»recarious.  Hence  the  impenitent  may  be  called 
dead  men,  in  regard  of  their  daily  expofednefs  to 
everlafting  death.     I  proceed  to  obferve, 

II.  The  Apoftle  defcribes  thefe  finners  of  the 
Gentiles,  as  having  "  walked  according  to  the 
courfe  of  this  world."  They,  like  dead  carcalTes, 
fwam  down  the  ftream  of  common  cuftom,  and 
were  carried  away  with  the  general  current  of  vice 
and  corrup(ion. 

There  is  in  ungodly  men  a  general  difpofition 
to  follow  the  way  of  the  world.  Hence  thefe 
cautions  and  exhortations  to  profeffing  Chiiflians; 
*'  Be  not  conformed  to  this  world  ;  but  be  ye  tranf- 
formed  by  the  reneiving  of  your  mind." — '*  Walk 
not  as  other  Gentiles  v/alk,  in  the  vanity  of  their 
mind  ;  but  put  off  the  old  man,  and  put  on  the 
new  man." — "  Keep  yourfelves  from  this  unto- 
ward generaiion." — "  Be  blamelefs  and  harmlefs, 
in  the  midfl  of  a  crooked  and  perverfe  nation." 

Moft  men  have  a  general  idea,  that  there  is.fuch 
a  thing  as  religion,  and  that  it  is  a  matter  of  fome 
importance  to  the  human  race.  So  obvious  is  this 
fentiment,  that  few  can  wholly  fupprefs  it,  or  rea- 
fon  themfelves  out  of  it.  But  what  religion  is, and 
wherem  it  confifts,  there  are  many  who  feldom  in- 
quire ;  and  perhaps  never  examine  with  any  de- 
gree of  attention.  The  opinions,  which  are  moft 
prevalent,  they  implicitly  adopt;  and  join  them- 
felves to  this  or  that  profeflion,  or  to  none  at  all, 
becaufe  others  around  them  do  fo.  Many,  no 
doubt,  believe  chriftianity  in  the  fame  implicit 
manner,  in  which  the  Ephefians  worfhipped  Diana 
- — "the  great  goddels.whom  all  Alia  and  the  world 
worfhipped."  They  are  of  this,  or  that  denomin- 
ation, rather  than  another,  not  becaufe  their  own 
inquiry  decides  in  its  favor,  but  only  becaufe  the 
way  of  the  world  gives  it  the  preference,  Such 
implicit  believers,  having  no  fixed  principles  of 
iheir  own,  are  eafily  carried  about  by  every  new- 


^ERM.  X.]  Chrijian  Religion.  igl 

wind  of  do6lrine  that  fprings  up.  Such  opinions 
as  flatter  their  ungodly  lufts,  or  pacify  their  guilty 
confcienccs,  they  warmly  embrace.  That  fcheme 
of  du6lrine,  which  will  make  converts  without  ex- 
uding reformation,  and  will  give  affurance  witliout 
putting  them  to  much  labor,  they  highly  approve. 
The  path  which  will  lead  men  to  heaven  with  lit- 
tle fclfdenial,  they  readily  purfue. 

There  are  many,  who  blindly  follow  the  exam- 
ples of  the  world.  Whether  fuch  a  pra6lice  is 
j-ight  or  wrong,  they  take  little  pain5  to  examine. 
It  is  enough,  that  they  fee  inany  who  adopt  it.  If 
their  confcience  condemns  it,  flill  they  will  rather 
retain  it,  than  difTsnt  from  the  fafhionable  world. 
They  have  not  fortitude  to  withftand  the  ridicule  of 
profane  wits.  They  had  rather  incur  the  ccnfure 
of  their  own  mind?,  and  the  difpleafure  of  their 
God,  than  Hand  diHinguifhed  by  a  fmgularity  in 
virtue.  It  is  a  noble  relolution,  which,  in  limes 
of  general  corruption,  will  fay,  "  Depart  from  me, 
ye  evil  doers,  for  I  will  keep  the  commandments 
of  my  God." — "  If  it  feem  evil  to  you  to  ferve  the 
Lord,  choofe  ye,  this  day,  whom  ye  will  ferve  : — 
But,  as  for  me,  1  will  ferve  the  Lord." 

III.  The  Apoftle  reprcfents  thefe  Ephefians,  in 
their  Heathen  ftate,  as  walking  *'  according  to  the 
prince  of  the  power  of  the  air,  the  Spirit  that  now 
worketh  in  the  children  of  difobedience." 

The  fcripture  teaches  us,  that  God,  before  he 
made  man,  created  a  fuperior  order  of  intelligen- 
ces, whom  he  placed  in  a  Hate  of  probation  ;  and 
that,  of  this  order  a  vafl  number,  revolting  from 
his  government,  were  thru II  out  of  heaven,  their 
ancient  habitation  ;  and  are  now  referved  in  chains, 
under  darknefs,  to  the  judgment  of  the  crreat  day, 
v./ hen  they  will  receive  the  full  meafure  of  thenun- 
ifhment  due  to  their  rebellion,  being  cafl:  into  the 
place  prepared  for  that  purpofe.  Tlie  opinion  of 
Jews  and  Heathens,    thai;  evil  fpiriis  inhabited  the 


133  Duties  of  the  [Serm.  X.- 

lower  regiotis  of  our  atmofpherejeeius  to  be  favor- 
ed by  the  Apollle,  who  calls  the  devil  *'  the  prince 
of  the  power  of  the  air^' — and  efil  fpirits  "  the  ru- 
lers of  the  darknefs  of  this  world."  And  by  our 
Savior,  who  calls  them    "  the  power  of  darknefs." 

Thefe  evil  Ipirits  are  faid  "  to  work  in  the  chil- 
dren of  difobedience" — "to  enter  into  them" — ''fill 
their  hearts" — "  lead  them^  captive  at  their  will." 
And  the  wickedncfs  which  prevails  in  the  world  is 
afcribed  to  them,  in  fuch  terms  as  import,that  they 
have  much  influence  in  ito  exiftence  and  continu- 
ance. Wicked  men  are  faid  to  be  "  of  the  devil." 
They  are  called  "  his  childreti."  The  promotejs 
of  error  and  vice  are  denominated  "  the  miniRers 
of  Satan."  And  the  place  where  wickednefs  and 
corruption  abound  is  marked  as    '*  Satan's  feat." 

Thefe  fpirirs  ofren  tempt  the  godly  ;  but  in  the 
children  of  difobedience  they  are  faid  to  enter,  to 
dwells  to  xoork,  to  excrcife  an  energy^  an  inwrought 
power  •  for  ihefe  .  yield  themfelves  to  their  influ, 
ence. 

The  number  of  evil  Spirits  is  very  great ;  but 
there  is  one  dillinguiftied  from  the  refl;,  and  called 
the  devil,  Satan,  the  priilce  of  devils,  the  prince  of 
the  power  of  the  air.  The  others  are  called  his  an- 
gels and  minifters. 

Thefe  Ephefians,  before  the  gofpel  came  among 
them,  *'  walked  according  to  the  prince  of  dark- 
nefs." They  doubtlefs,  like  other  Heathens,  not 
only  obeyed  his  fuggeflions  and  did  his  works,  but 
paid  worfhip  and  did  facrifice  at  his  altar.  The 
Heathen  world  is  reprefented  as  the  kingdom  of 
Satan  ;  and,  on  account  of  the  influence  which  he 
had  in  it,  and  the  homage  which  he  received  fi-om 
it,  he  is  called  the  god  of  it.  That  direftion  of  the 
Apoftle,  concerning  an  excommunicated  perfon, 
'•'  that  he  fl:iould  be  delivered  unto  Satan,"  proba- 
bly intends,  that  he  fliould  be  caft  out  of  Chrift's 
church  into  the  world,   which  is   the  kingdom  o^ 


SerM.  X.]  Chrijlian  Religion*  t^^ 

Satan  ;  or  (hould  be  confidered  as  a  Heathen,  one 
who  had  revolted  from  Chrift,  and  joined  himfelf 
again  to  the  kingdom  of  darknefs.       .  ,       , 

The  influence  of  Satan,   though    grCiatly  ^imifi- 
ifhed  where  the  gofpel  conies,  yet  is  not  wholly  ex<. 
tinguifhed.     He  ftill  works   in   the   ungodly  ;  and 
even  the  faints  he  defires  to  havei,    that  he  may  fift 
theni  as  wheat — may  agitate   and   vex    them    witH 
his  temptations.     In  what  manner  he  works  in  the 
ininds  of  men,  it  is  difficult  for  us  to  fay  ;  but  thQ 
medium  of  his  actefs  feems  to  be  their  paffions  and 
lufts,which  he  inflames  byfuggefting  evil  thoughts,, 
or  by  painting  images  on  the  fancy.     It  was  by  the 
avarice  of  Judas,    and   of  Ananias,  that  he  entered 
into  them  and  filled  their  hearts.     They  who  have 
pleafure  in  linrighteoufnefsjare  the  perfons  to  whom 
he  comes  with  all  deceivablenefs  of  unrighteoufnefsj 
and  in   whom  he  works  ftrong  delufions,  ,  They 
who, departing  from  the  right  way,  give  heed  to  fe- 
ducing  fpirits — they  who,    laying   afide   the  plain 
infl:ru6iions  of  fcripture,  yield  themfelves  up  to  the 
power  of  a  heated  imagination,  and  to  the  conduQ: 
of  deceitful  workers,    are  the  perfons  to  whom  Sa« 
tan  transforms  himfelf  into  an  angel  of  light.  That 
we  may  feture  ourfelves,   then,  from  his  fubtil  in- 
fluence, we  mull  mortify  our  lufts,    rule  our  paf-. 
lions,  reftrain  the  wild  {allies  of  fancy,  and  follow 
the  plain  dilates  of  divine  revelation.     Our  moth- 
er Eve  was  not  drawn  into  difobedience,  until  fhe 
began  to  liftento  the  devil's  pervcrfe  iriterpretatioii 
of  God's  command,  ahd  to  imagine  there  might  be 
in  it  fome  hidden  fenfe,   which   her   oWn  fagacity 
had  not  difcovered.     The   Apoftle  cxpreflTes   his 
concern  for  the  Corinthians,    "  left,  as  the  ferpent 
beguiled  Eve  through  his  fubtilty,    fo  their  mind^ 
fliould  be  corrupted  from  the  fimplicity  that  is  in 
Chrift." 

IV.  The  Apoftle  fays,    *'  We  all,  in  time  paft,' 
had  our  converfation  among  the  children  of  difo«' 


134  Duties  of  the  [Serm,  X, 

beJience,  in  the  lulls  of  the  flefh,  fulfilling  the  de- 
iires  of  the  flefh  and  of  the  mind." 

The  wickednefs  of  finners  confifts,not  merely  in 
their  evil  works,  but  efpecially  in  the  corrupt  dif- 
pofitions  which  prompt  them  to  thofe  works.  ■  ■ 
Thefe  dilpofiticns  are  of  two  forts  ;  "  the  lujls  of 
the  Jlejh  ;  and  the  defires  of  the  Jl^Jh  and  of  the 
m^'Ud  ;"  or  of  the  Jlc_pdy  mind — the  mind  funk  into 
a  lenfual  frame,  and  devoted  to  carnal  interefts. 
:  The  lads  of  the  JleJIi,  properly  fo  called,  are  the 
vices  of  fenfuality,  which  have  their  origin  imme- 
diately from  the  fleih  ;  fuch  as  intemperance,  un- 
cleannefs,  debauchery  and  excefs  of  riot.  The  de- 
fires  of  the  flefhiy  7mnd  are  the  lulls  which  arife 
from  the  corruption  of  the  mind  in  its  connexion 
with  flefh  ;  inch  as  pride,  malice,  envy,  wrath,  ha- 
tred, ambition  and  covetoufnefs.  Thefe  two  forts 
of  fins  the  Apofl;le  diftinguiflies  in  his  epiflle  to  Ti- 
tus. *'  We  once  ferved  divers  lufts  and  pleafures 
— and  we  lived  in  malice  and  envy,  hateful,  and 
hating  one  another." 

The  ApoftJe  fays,  *' We  all  had  our  converfation 
in  the  lulls  cf  the  flefli." 

Every  unrenewed  perfon  is  under  the  power  of  a 
carnal  mind.  No  man,  indeed,  lives  in  the  indul- 
gence of  every  luft  ;  for  fome  lufts  are  inconfillent 
with  others;  and  that  which  predominates  will  nat- 
urally exclude  thofe  which  oppofe  the  gratification 
of  itfclf.  Covetoufnefs  makes  fome  men  temper- 
ate ;  and  pride  makes  others  liberal.  The  denial 
of  particular  lufts,  is  not  a  conclufwe  evidence  of  a 
fanflified  heart.  If  any  man  be  in  Chrift,  he  is  a 
new  creature,  all  things  are  become  new."  Though 
no  man  indulges  every  vice,  yet  every  unregener- 
ate  man  obeys  the  carnal  mind  in  fome  way  or  oth- 
er ;  and  whoever  is  under  the  dominion  of  any  un- 
godly lull,  vicious  habit,  •  or  evil  paffion,  is  in  a 
ftate  of  unrcgeneracy. 


S«RM,  X.]  Chrijlian  keligion,  135 

V.  The  Apoftle  adds,  "We  were  by  nature  chil- 
dren  of  wrath,  even  as  others."  The  words  are 
parallel  to  thofe  in  the  5th  chapter  ;  '*  Nd  unclean 
perfon  or  covetous  man,  who  is  an  idolator,  hath 
an/  inheritance  in  the  kingdom  of  Chrift  and  of 
God. — Let  not  uncleannefs  or  covetoufnefs  be  once 
named  among  you, for  becaufe  of  thefe  things, Com- 
eth the  wrath  of  God  upon  the  children  of  difobe- 
dience." 

The  Apoftle  here  exprefsly  warns  us,  that  thfi 
indulgence  of  carnal  lufts  and  paffions ,  brings  on 
men  the  wrath  of  God.  A  mind  funk  into  carnal- 
ity is  incapable  of  a  rational  felicity  ;  it  is  mifera- 
ble  in  itfelf,  and  from  its  own  corruption  and  per- 
verfenefs. 

Man  is  by  the  Author  of  his  nature  endued  with 
reafon,  as  the  fuperior,  preliding  faculty.  If  this 
is  fubjefled  to  the  lufts  and  pallions,  the  order  of 
nature  is  inverted,  the  law  of  creation  violated,  and 
the  Creator  diflionored  and  oEFended. 

Let  no  man  plead,  that  by  fulfilling  the  lufts  of 
the  flefti  and  of  the  mind,  he  follows  nature.  The 
Apoftle  teaches  us,  that  our  nature  is  corrupted  j 
and  therefore  our  bufinefs  is  not  to  obey  its  pro- 
penhties,  but  to  re£lify  its  diforders.  We  are,  by 
nature,  children  of  difobedience  and  of  wrath. — ■ 
We  come  on  the  ftage  of  the  world,  with  fuch  an 
innate  depravity,  as  draws  us  into  evil  and  expofes 
us  to  mifery.  Now  if  our  nature  is  depraved  and 
the  mind  become  carnal,  then  mere  propenfity  and 
blind  inclination  cannot  be  a  rule  to  guide  our 
condu61:.  Reafon  muft  prelide  over  the  paffions  ; 
and  that  it  may  prefide  with  equity,  it  muft  take 
its  diredions  from  the  light  which  God  has  given 
in  the  gofpel.  The  v/oik  of  renovation  reftores 
reafon  to  its  place,  arid  brings  the  flefli  under  its 
dominion. 

By  the  word  nature, in  our  text,fome  underftaiid 
habit ;  and  fuppofe  the  Apoftle  to  mean,  "  that  by 


t^$  Duties  of  the  [Serm.  X. 

cuftom  and  praQice  we  are  become  children  of 
wrath,  having  fulfilled  the  defires  of  the  ftefh." — •« 
But  if  we  admit,  that  by  nature  the  Apoftle  intends 
habit,  flill  the  fame  conclufion  will  follow,  that 
huqian  nature  is  in  a  ftate  of  depravity  ;  for  he 
fay?,  "  We  all  had  our  converfation  in  the  lufts  of 
the  flelh, fulfilling  the  defires  of  the  flefh  and  mind, 
and  were  childien  of  wrath."  If  this  is  the  char- 
a6ier  of  all  men,  until  they  are  renewed  by  grace, 
we  muH:  fuppofe,thaL  fome  moral  diforder  has  tak- 
en place  in  our  nature  ;  otherwife  we  cannot  ac- 
count for. this  univerfal  prevalence  of  wickednefs. 
If  there  were  in  the  mind  no  evil  bias,  but  all  were 
inclined  rather  to  virtue, than  to  vice,why  are  there 
not  fome — a  few  at  leafl; — who  efcape  thefe  evil 
habits,  and  obtain  falvation  without  a  renewal  of 
their  nature  ?  Whatever  be  the  fenfe  of  this  partic- 
ular word,  the  general  doftrine  is  the  fame,  that 
all  have  finned  ;  and  all  need  renovation  by  the 
Spirit,and  pardon  throughthe  blood  of  JefusChrift. 

We  fee,  from  the  Apollles  defcription,  what  is 
the  awful  condition  of  impenitent  finners.  They 
are  dead  in  their  lins,  and  condemned  to  eternal 
death.  They  follow  the  corrupt  ways  of  a  guilty- 
world  ; — they  are  led  captive  by  vSatan  ; — they  are 
flaves  to  the  lufls  of  the  flefh  and  the  pafQons  of 
the  mind  ;-^— they  are  under  the  wrath  of  a  holy 
God.  O  finners,  can  you  believe  that  this  is  your 
condition,  and  yet  remain  in  ihoughtlefs  fecuri- 
ty  ? — Awake  :  Flee  from  the  wrath  to  come;  lay 
hold  on  the  hope,  v»'hich  the  gofptl  fets  before  you. 

Some  perhaps,  will  fay,  "  This  defcription  a- 
greed  well  to  the  charafter  and  condition  of  thofe 
anciertt  Heathens — but  it  will  not  apply  to  us, who 
enjoy  the  gofpel — for  vre  have  never  run  to  fucb 
excelTes  in  vice  as  they  had." 

Be  it  fo  :  Yet  remember,  that  this  gofpel  is  the 
gift  of  God,  and  for  it  you  are  accountable.  If 
you  have  not,    like  them,  abandoned  yourfelves  to 


Serm.  X.]  Chnjlian  Religion.  137 

the  groffeft  forms  of  vice  ;  it  is  becaiife  jbu  have 
been  placed  under  fuperior  light,  and  enjoyed  a 
happier  education.  Elefs  God  who  has  made  you 
to  differ  ;  and  confider  alfo,  that,  under  your  cir- 
cumftances,  lefs  degrees  of  vice  may  involve  you 
in  equal  guilt  with  them.  If  you  have  that  know- 
ledge of  God  and  religion — thofe  motives  and  en- 
couragements to  virtue — thofe  difcoveries  of  the 
wrath  of  God  againfl;  all  ungodlinefs  and  unright- 
eoufnefs  of  men — thofe  hopes  of  pardon  and  grace 
through  a  Savior,  which  they  never  h^d,  then  the 
excufes  which  might  be  pleaded  for  them,  cannot 
be  admitted  for  you.  And  if  they  were  children 
of  wrath,  becaufe  they  walked  according  to  the 
courfe  of  this  world — indulging  the  lufts  of  the 
flefh  and  the  defires  of  the  mind,  how  much  more 
are  you  children  of  wrath, whileyouwalklikethem. 
Remember  too,  that  though  you  may  not  have 
indulged  all  the  lufts  and  vices,  which  fome  oth- 
ers have  done,  yet,  if  you  are  children  of  difobe- 
dience,  you  can  no  more  be  faved  without  reno- 
vation of  heart  and  repentance  of  fm,  than  they 
can.'  And  repentance,  in  its  general  nature, 
muft  be  the  fame  in  you,  as  in  them  ; — even  a 
change  of  heart  from  the  love  of  fin,  to  the  love 
of  God's  commands.  If  you  think  this  repent- 
ance neceffary  for  fome  grofs  finners know,  it 

is  as  neceffary  for  you,  as  for  them. If  you  be- 
lieve, that  great  fmners  are  children  of  wrath — 
know,  that  all  finners  are  fuch.  And  fuch  are 
you,  while  the  love  of  fm  reigns  in  your  hearts, 
although,  by  the  reftraints  of  God's  Providence 
and  grace,  you  have  been  kept  back  from  fome 
prefumptuous  lins.  Think  ferioufly  on  your  guilt 
and  danger,  and  apply  to  God,  who  is  rich  in  mer- 
cy, that  he  would  quicken  you  together  with  Chrift, 
and  raife  you  up,  and  make  you  to  fit  together 
with  him  in  heavenly  places  :  For  by  grace  ye  are 
faved. 

'3 


SERMON      XL 


EPHESIANS  ii.  4,  5.  6,  7. 

But  God,  who  is  rich  in  mercy,  for  his  great  love. 

"  wherewith  he  loved  us,  even  when  we  were  dead  in 
fins,  hath  quickened  us  together  with  Chrifl,  (byL 
grace  ye  are  favedj  and  hath  raifed  us  up  together, 
and  made  us  Jit  together  in  heavenly  places  in  Chrijl 
Jefus,  that  in  the  ages  to  come  he  might  fhew  the 
exceeding  riches  of  his  grace  in  his  kindnefs  toward 
us  by  Jefus  Chrifl, 

IN  the  preceding  verfes,  our  Apoftle 
defcribes  the  deplorable  ftate  in  which  the  gofpel 
found  the  Ephefians  and  other  Gentile  nations, 
when  it  firft  came  among  them. 

In  the  words  now  read  we  ftiall  contemplate, 
the  happy  change  which  the  gofpel  made  in  them 
— the  rich  mercy  of  God  in  effeding  this  change— 
and  the  General  purpofe  of  God's  particular  mercy 

to  them. 

I.  We  will  confider  the  happy  change  which 
the  gofpel  made  in  the  Ephefians— a  change  not 
peculiar  to  them,  but  common  to  all  fmcere  be« 
lievers.  '''  He  hath  quickened  us,  raifed  us  up, 
and  made  us  fit  together  with  Chrifl. 

1.  }\t  hd^th  quickened  us,  or  made  us  fl/ziye  with 
Chritt,  in  oppofition  to  the  ftate  before  defcribed, 
when  we  were  dead  in  trefpaffes  and  fins. 


^ 


Seru,  XI.]         Chrijlian  Religion.  ^^g 

Tiue  Chriftians  are  alive,  as  they  have  fpiritual 
fenfes  and  appetites. 

The  eyes  of  their  iinderjianding  are  enlighlcned  to 
difce.rn  the  things  of  the  fpirit  of  God  in  their  truth 
and  importance.  They  look  at  things  future  and 
unfeen,  and  regard  them  as  real  and  prefent. 

The  heart  of  Jlone  is  changed  into  a  tender  and 
fenfible  heart.  They  can  now  be  pierced  wiih  the 
convidion,  and  pained  with  the  burden  of  fin — 
they  feel  i\it\v  weaknefs  and  need  of  grace  to  help. 
They  tremble  at  God's  word,  and  are  afraid  of  his 
judgments.  They  are  -watchful  againfl  temptations, 
and  when  fin  furprifes  them,  their  htMts  finite  thtm. 
with  godly  forrow. 

They  favor  the  things  which  are  of  God.  Hav- 
ing tafled  that  he  is  gracious,  they  hunger  and  thirjl 
after  frefh  fupplies  of  his  grace,  and  defirc  the  fm- 
cere  milk  of  his  word,  that  they  may  grow  thereby. 

They  are  fervent  rn  fpirit,  ferving  the  Lord — 
zealous  to  repent,  and  to  maintain  good  works- 
careful  to  know,  and  aftive  to  do  God's  will — fe- 
licitous to  fecure  his  favor,  and  Hand  approved  ia, 
his  fight. 

They  have  fpiritual  motions.  The  divine  prin- 
ciple within  them  direfls  their  thoughts  toward 
God,  and  their  courfe  toward  heaven.  They  walk 
with  God  in  newnefs  of  life — they  run  the  way  of 
his  commandments.  Waiting  on  the  Lord,  they 
renew  their  flrength,  mount  up  wilh  wings  as  ea- 
gles ;  they  run  and  are  not  weary — they  walk  and 
faint  not. 

They  have  fpiritual  pleafures,  which  once  they 
were  unacquainted  with — pleafures  refulting  from 
a  fenfe  of  God's  favor — from  a  confcioufnefs  of 
fincerity — from  a  hope  of  immortality — from  a 
vi6lory  over  fin — from  communion  vvith  God — and 
from  anticipations  of  glory. 

They  polfefs  {"phituAl  powers.  Strengthened  with 
might  by  the  fpirit  in  the  inner  man,  they  can  bea^r 
I  4. 


j^f  Duties  of  the  [Serm.  XI« 

affliftions  with  patience — meet  dangers  with  forti- 
tude— perfonn  duty  with  cheerfulnefs— and  en- 
counter temptations  with  fuccefs. 

They  grow  in  grace.  Senfible  of  the  imperfeftion 
pf  all  their  attainments,  they  defire  to  abound  more 
and  more  in  knowledge,  faith,  love,  and  every  good 
work,  and  to  reach  the  ftature  of  perfeft  men  iu 
Chrift. 

The  Apoflle  fays,  "  We  are  quickened  together 
pith  Chrijl.". 

"  Our  fpiritual  life  comes  through  him.  "  He  bare 
our  fins,  that  we,  being  dead  to  fin,  (hould  live  to 
righteoufnefs."  It  is  through  his  attonement  and 
interceffion,  that  God  grants  the  external  means 
of  life,  and  his  quickening  Spirit  to  attend  them. 
*'  We  are  faved  by  the  renewing  of  the  Holy  Ghoft, 
which  God  has  flied  on  us  through  Chrift." 

The  fpiritual  life  in  believers  is  conformed  to 
Chrijl.  They  have  the  fame  mind  which  was  in 
him.  His  life  is  manifefted  in  them.  Hence  he 
is  faid  to  be  formed  in  them,  and  they  are  faid  to 
grow  up  in  all  things  into  him. 
«    2.  God  hath  raifed  us  up  together  with  Chrift. 

On  the  certainty  of  his  refurreftion  depends  the 
credit  of  the  gofpel.  *'  If  he  be  not  rifen,  our 
preaching  is  vain,  and  your  faith  is  alfo  vain." 
This  being  the  foundation  of  the  chriftian  faith, 
God  took  care  that  it  fhould  be  firmly  eftablifhed 
by  the  circumflances  of  thefa6t — by  the  teftimony 
of  angels  and  men— of  friends  and  enemies — by 
numerous  miracles — and  by  the  fulfilment  of  di- 
vers predictions  of  the  ancient  prophets  and  of 
the  Savior  himfelf.  Hence  the  Apollle  fays,  *'  He 
Was  declared  to  be  the  Son  of  God  with  power,  by 
his  refurredion  from  the  dead." 

'  God  is  faid  to  have  raifed  up  believers  with  him. 
The  paji  time  is  ufed  for  the  future  to  cxprefs  the 
certainty  of  the  event.  -  ' 


Serm.  XL]         Chrtjlian  Religion,  14I 

His  refurreftion  is  the  proof  and  the  pattern  of 
theirs. 

It  is  the  proof  of  theirs.  "  Now  is  Chrifl  rifen 
and  become  the  firft  fruits  of  them  that  flept."  The 
firft  fruits  are  the  pledge  of  the  harveft.  "He  is 
the  head  of  the  body,  the  church,  who  is  the  begin- 
ning, the  firft  born  from  the  dead."  If  the  head 
is  raifed,  the  member?  united  to  it  will  rife  alfo. 
^*  If  we  believe,  that  Jefus  died  ^nd  rofe  again,  ev- 
en fo  them  that  fleep  in  Jefus,  will  God  bring  with 
him."  Chrift's  refurredlion  fhews  our  refurreftion 
to  be  poffible,  and  it  confirms  the  truth  of  the  gof-. 
pel,  which  declares  the  event  to  be  certain.  *'  God 
has  begotten  us  to  a  lively  hope  by  the  refurreQion 
of  Chrift."  On  the  ground  of  this  affurance,  be- 
lievers aye  faid  to  be  raifed  with  him. 

His  refurreftion  is  the  pattern  of  theirs.  "  We 
look  for  a  Savior  from  heaven,  who  fhall  change 
our  vile  body,  that  it  may  be  fafliioned  like  to  his 
glorious  body.''  Being  planted  together  in  the  like- 
nefs  of  his  death,  we  Ihall  fpring  up  alfo  in  the  like- 
nefs  of  his  refurreftion."     The  Apoftle  adds, 

3.  God  hath  made  us  ft  together  in  heavenly 
places  in  Chrift. 

Chrift's  entrance  into  heaven,  is  a  full  proof  of 
the  final  falvation  of  believers.  He  as  their  friend 
and  patron  is  gone  to  prepare  a  place  for  them;  to 
take  poffeflion  of  the  purchafed  inheritance  and 
keep  it  in  referve  until  their  arrival.  They  are 
faid  to  fit  with  him  in  heaven,  becaufe  he  fits  there 
for  them,  to  take  care  of  their  interel^,  and  in  due 
tirne  will  bring  them  to  fit  where  he  is.  "  Their 
life  is  hid  with  Chrift  in  God,  and  when  Chrifl 
fhall  appear,  they  will  appear  with  him  in  glory/' 
Their  happinefs  will  greatly  confift  in  being  with 
him.  This  was  his  prayer  for  his  difciples ;  "  Fa- 
ther, I  will  that  they  whom  thou  haft  given  me, 
may  be  with  me  where  I  am,  and  behold  my  glo- 
ry,"   This  was  St,  Paul's  confolatioji  m  his  perfe- 


142  Duties  of  the  [Serm,  Xt. 

cutions  1  ''Ifwebedead  with  him,  we  fhall  alfo 
live  with  him  ;  if  we  fuflper  with  him,  we  fhall  alfo 
reign  with  him."  This  was  his  joy  in  the  profpe£t 
of  death  :  "  We  are  confident  and  willing  to  be  ab- 
fent  from  the  body,  and  prefent  wilh  the  Lord." 

How  vaft  is  the  change  produced  in  thofe  who 
have  received  the  gofpel  with  faith  and  love  ! — ■ 
Once  dead  in  their  fins,  children  of  wrath,  con- 
demned to  eternal  puniftiment,  they  are  now  quick- 
ened with  Chrifl,  raifed  up  and  made  to  fit  with 
him  in  heavenly  places.  They  have  pafTed  from 
death  to  life — from  guilt  to  pardon — from  enmity 
to  peace  with  God  ;  and  of  the  children  of  wrath 
they  are  become  heirs  of  glory. 

Our  text  leads  us, 

•  II.  To  contemplate  the  mercy  of  God  in  this 
great  change.  *'  God,  who  is  rich  in  mercy,  for 
his  great  love  hath  quickened  us  with  Chrift.  By 
grace  are  ye  faved." 

Mercy  h  a  particular  branch  of  goodnefs,  which 
is  3  difpofition  to  communicate happinefs.  Good- 
nefs regards  its  objeds  as  capable  of  happinefs. 
Mercy  refpe£ls  them  as  beings  in  a  ftate  of  mifery 
or  danger  ;  and  it  operates  varioufly,  according 
to  their  circumftances,  by  averting,  fufpending, 
moderating,  or  preventing  their  mifery,  or  over- 
ruling it  to  their  benefit. 

The  mercy  of  God  is  in  fcripture  illufl rated  by 
that  compaffion  which  we  feel  in  the  view  of  oth- 
ers in  diftrefs.  He  condefcends  to  fpeak  after  the 
ilnanner  of  men,  and  to  reprefent  himfclf  as  grieved 
and  even  aJjliBed  in  our  afflidlions,  and  as  feeling 
his  heart  turned,  and  his  horueh  moved,  when  he  in- 
flifts  on  us  his  holy  corre£lions.  SuchexprefTions 
are  ufed,  not  to  fignify  that  there  is  really  any  com- 
motion in  the  divine  mind,  but  to  give  us  a  more 
familiar,  as  well  as  more  exalted  idea  of  the  di- 
vine mercy. 

V  God  is  rich  in  mercy." 


Serm.  XI.]  Chrijlian  Rdigien,  143 

His  mercies  are  rich  in  extent.  They  are  not 
confined  to  us  :  They  fill  the  earth — they  are  great 
unto  the  heavens — they  fpread  over  all  his  works. 

They  are  rich  in  number.  *'  How  precious  are 
God's  thoughts  toward  us  !  How  great  is  the  fum 
of  them  !  If  we  would  count  them,  they  are  more 
than  the  fand." 

They  are  rich  in  refpeft  oi  conjlancy.  They  flow 
in  an  uninterrupted  flream.  They  endure  continu- 
ally. We  are  loaded  with  them  daily.  When  we 
lie  down,  and  when  we  awake,  we  are  flill  with 
Cod. 

They  are  rich  in  variety.  J^y  them  we  are  re- 
lieved in  trouble,  fupplied  in  want,  proteded  in 
danger,  comforted  in  forrow,  guided  in  doubt,  fe- 
cured  in  temptation,  ftrenglhened  in  weaknefs  and 
preferved  to  falvation. 

They  are  rich  in  value.  ''God  is  our  fun  and 
Ihield,  he  gives  grace  and  glory,  and  no  good  thing 
will  he  withhold  from  them  who  walk  uprightly." 

The  Apoflle,  having  afferted  in  general  terms, 
that  God  is  rich  in  merc}^  fele6ls  a  particular  in- 
ftance  to  illuflrate  the  do6trine.  "  For  the  great 
Jove,  wherewith  he  loved  us,  when  we  were  dead 
jn  fin,  he  hath  quickened  us  with  Chrill."  And 
greater  love  cannot  be  imagined. 

Htjirji  loved  us.  His  love  to  us  originated  with 
himfelf.  '•  He  faved  and  called  us,  not  according 
to  our  works,  for  we  we  were  dead  in  fins,  but  ac- 
cording to  his  own  purpofe  and  grace."  "  It  was 
in  his  own  felfmoving  mercy,  that  he  gave  his  Son 
to  be  a  propitiation  for  us — that  be  bleffed  the 
world  with  the  light  of  revelation — that  he  affign- 
ed  us  a  place  within  this  glorious  light — that  he 
hath  fhined  into  any  of  our  hearts  and  given  the 
light  of  the  knowledge  of  his  glory  in  the  face  of 
his  Son. 

His  love  appears  the  greater,  becaufe  it  Is  exer- 
cifed  toward  us,   through  J^fus  Chrijl.     "  He  that 


144  Duties  of  the  [Serm.  XL 

delivered  up  his  Son  for  us,  how  Ihall  he  not  with 
him  alfo,  freely  give  us  all  things  ?" 

His  love  fhines  flill  brighter,  when  we  confider 
what  a  Being  he  is. 

He  is  infinitely  above  us.  *'  He  humbles 
himfelf  to  behold  the  things  which  are  in  heav- 
en ;"  much  more  to  regard  the  things  which  are 
on  earth.  We  tread  on  worms  and  infe6ls  without 
concern,  for  we  think  them  too  impotent  to  take 
revenge,  and  too  contemptable  to  deferve  regard. 
Does  God  treat  us  with  this  indifference  ?  The 
ilars  are  not  clean  in  his  fight  :  How  much  lef« 
man  who  is  a  worm  ?" — "  Yet  he  vifits  us  every 
moment." 

He  is  f elf siifficient.  His  happinefs  is  in  himfelf, 
"  If  we  fin,  what  do  we  to  him  ?  And  if  we  are 
righteous,  what  receiveth  he  at  our  hands  ?"  His 
mercy  is  wholly  difintcrefted.  It  is  what  we  did  not 
deferve,  and  cannot  remunerate.  Our  impotence 
cannot  give,  nor  can  his  fulnefs  receive  a  recom- 
penfe. 

"  He  is  not  worfliipped  by  men's  hands,  as  if 
he  needed  any  thing."  All  creation  was  his  work, 
and  is  at  his  command.  If  this  were  not  fufficient 
for  his  purpofe,  he,  who  has  the  refidue  of  the 
Spirit,  can  call  into  exiftince  other  fyftems  to  dif- 
play  his  goodnefs,  wifdom  and  power.  There  is 
real  on  to  believe,  that  men  make  but  a  fmall  part 
of  the  intelligent  univerfe.  Certainly  there  are 
orders  far  more  noble  than  we  ;  and  probably  they 
are  far  more  numerous.  How  wonderful  it  is,  that 
amidft  the  immenfity  of  God's  works,  our  race  is 
fo  mercifully  remembered  ! 

His  mercy  appears  more  rich  and  glorious,  when 
we  contemplate  it  in  connexion  with  his  purity. 
His  holinefs  abhors  fin,  and  yet  his  mercy  can  for- 
giveit.  Ourreadinefs  to  forgive  is  often  an  indif- 
ference to  fin,  rather  than  a  love  of  mercy.  But 
God's  mercy  to  finners  is  not  at  all  reftrained  by 


S*AM.  XI.]  Chrijlian  Religion.  145 

his  hatred  of  their  fins.  He  would  not  that  any 
fhould  perifh,  but  that  all  (hould  come  to  repent- 
ance J  and  them  who  repent  he  abundantly  par- 
dons. 

The  gofpel  gives  us  the  mod  exalted  concep- 
tions  of  God's  charafter.  That  he  is  good  and 
merciful  is  a  di6late  of  reafon  :  But  ihsit  great  love 
wherewith  he  loved  us  is  difcovered  only  by  the 
revelation  of  Chrift.  The  light  of  nature,  whatev- 
er hints  it  may  be  fuppofed  to  give  us  concerning 
the  charafter  of  God,  could  never  teach  us  that  he 
will  be  merciful  to  Jinners—mQYcUul  to  us — mer- 
ciful in  this  or  that  particular  way  ;  for  his  mercy 
is  directed  by  wiidom  ;  and  we  cannot  determine 
how,  and  to  whom  it  will  be  exercifed,  becaufe 
without  information  from  him,  we  cannot  judge 
what  his  wifdom  will  fee  to  be  bell.  To  revela- 
tion therefore  we  are  wholly  indebted  for  our  af- 
furance,  that  God  will  pardon  fin  on  repentance, 
give  his  Spirit  to  them  who  afk  it,  and  bellow  e- 
ternal  life  on  them  who  patiently  continue  in  well 
doing. 

III.  We  are,  laftly,  to  confider  the  general  pur^ 
pofe  of  God's  particular  mercy  to  thefe  Ephefians. 
**  God  quickened  them — that  in  the  ages  to  come  he 
might  fhew  the  exceeding  riches  of  his  grace  in  his 
kindnefs  to  them  by  Jefus  Chrift."  "  For  this  caufe 
alfo  Paul  obtained  mercy,  that  in  him  firft  Jefus 
Chrift  might  Ihew  forth  all  longfufFering  for  a 
pattern  to  them  who  fhould  afterward  believe." 

God's  ways  are  not  as  ours.  It  is  by  a  labored 
procefs  that  we  accomplifti  a  fingle  purpofe  :  He 
by  the  fame  means  brings  about  many  purpofes. 
In  the  exerciles  of  his  mercy  toward  particular 
finners  he  defigns  not  their  benefit  only,  but  that  of 
others  alfo.  His  mercy  in  reclaiming  one  tranf- 
greffor  may  operate  to  the  falvation  of  thoufands  in. 
ages  to  come.  The  converfion  of  this  finner  not 
♦nly  encourages  others  to   feek  God's   mercy,  but 


14,6  Duties  of  the  [Serm.  XI* 

alfo  places  this  perfen  in  a  fituation  for  more  ex- 
tenfive  ufefulnefs.  He  who  before  deftroyed,  nov\r 
promotes  much  good.  What  a  v^afl  and  lading 
benefit  to  the  world  was  the  converfion  of  the  A- 
poftle  Paul  ?  He  obtained  mercy,  not  for  his  own 
fake  only,  but  rather  that  he  might  ftand  an  en- 
couraging pattern  of  divine  grace,  and  might  go 
and  preach  among  the  nations  the  unfearchable 
riches  of  Chvift.  Paul  calls  himfelf  the  chief  of 
finners.  Some  not  lo  guilt/  as  he,  may  have  per- 
iftied  in  their  {ins.  Is  God  partial  then  in  bellow- 
ing his  grace  ?  No  ;  but  he  is  fovereign.  And 
may  he  not  do  what  he  will  with  his  own  ?  They 
who  perifh  have  abufed  and  forfeited  his  grace. 
Is  he  unjiift  in  withdrawing  it  ?  What  if  fome 
more  criminal  than  thefe  are  recovered  by  abundi 
ant  grace  ?  Is  there  unrighteoufnefs  with  God  ? 
By  no  means  :  For  the  recovery  of  thefe  is  defign- 
ed  for  the  benefit  of  many,  and  is  a  prejudice  to 
none.  Paul,  who  had  been  a  great  fmner,  was  re- 
claimed by  a  divine  voice  and  fupernatural  light 
from  heaven.  Why  was  not  the  fame  favor  vouch- 
fafed  to  many  others,  who  had  done  lefs  than  he 
to  injure  Chriil's  caufe  ?  The  anfwer  is ;  God  had 
done  much  for  them  :  They  had  no  ground  of 
complaint.  But  he  reclaimed  this  offender,  be- 
caufe  he  was  a  fit  inllrument  to  carry  into  effe6l 
the  grand  purpofes  of  grace,  in  behalf  of  fallen 
men.  "  He  was  a  chofen  vedel  to  bear  Chrifl's 
name  before  the  Gentiles  and  kings,  and  the  child- 
ren of  Ifrael."  His  capacity,  education  and  cir- 
cumftances.  rendered  him  a  proper  perfon  to  be  em- 
ployed in  fpreading  the  gofpel.  And  therefore, 
Crod's  fpecial  mercy  to  him  in  his  convcrlion-j  was 
general  goodnd's  to  mankind. 

The  gofpel  difpenfation,  in  which  wo  are  more 
immediately  concerned,  was  intended  to  ferve  fomc. 
ufelul  purpofes  among  other  intelligences.  Chrift 
;<;  made  head  oyer  all  things  in  heaven,  as   well  as 


Serm.  XI.]  Chrijiian  Religion.  147 

in  earth.  The  angels  defire  to  look  into  the  mar- 
vellous  fcheme  of  man's  redemption.  The  un^ 
fearchable  riches  of  Chrifl;  are  preached  to  men, 
not  only  to  make  them  underlland  the  my  fiery, 
which  from  the  beginning  has  been  hidden  in  God, 
but  alfo  that  unto  principalities  and  powers,  in 
heavenly  places,  might  be  known  by  the  church, 
the  manifold  wifdom  of  God. 

And  not  only  God's  gracious  difpenfation  to 
fallen  men,  but  alfo  his  righteous  feverity  toward 
irreclaimable  offenders,  is  defigned  for  extenfive 
beneficial  influence.  His  providential  chaflenings 
are  intended  for  the  warning  of  beholders,  as  well 
as  for  the  reformation  of  the  fufFerers.  His  judg- 
ments are  fent  abroad,  thst  the  inhabitants  of  thft 
v/orld  may  learn  righteoufnefs.  And  even  the  fi- 
nal punifhment  of  the  impenitent  may  probably 
promote  fome  of  the  benevolent  ends  of  God's 
moral  government,  and  be  forever  of  ufe  to  other 
intelligent  beings. 

We  are  not  to  imagine,  that  God  will  injure  one, 
for  the  greater  good  of  another,  or  of  a  nuviber. 
To  inflidl  undeferved  punifhment,  would  be  injuf- 
tice  to  the  involuntary  fufFerers,  whatever  benefit 
might  refult  to  others.  And  there  is  no  unrigh- 
teoufnefs  with  God.  But  we  may  fuppofe,  that 
his  wifdom  and  goodnefs  will  make  the  jull  pun- 
ifhment of  particular  offenders,  redound  to  the 
greater  and  more  extenfive  happinefs  of  his  virtu- 
ous fubjefts.  We  know  not  but  the  moft  rigor- 
ous a£ls  of  his  juflice  may,  in  fome  view  or  other, 
be  a£ls  of  mercy  and  goodnefs. 

How  fhould  we  be  filled  with  admiration  of  that 
Being,  whofe  particular  favors  are  general  kind- 
nefles  ;  whofe  righteous  judgments  are  a£ls  of 
goodnefs  ;  and  who  in  the  exercifcs  of  his  juflice 
makes  mercy  triumphant  ? 

What  abundant  caufe  of  gratitude  have  we,  for 
the  difcQveiies  of  divine  grace,  made  to  us  in  the 


148  Duties  of  the,  ^c,  [Serm.  XI. 

gofpel  ?  What  elfe  could  fave  the  finner,  roufed 
to  an  apprehenfion  of  his  own  guilt  and  of  God's 
juftice,  from  running  into  diftraftion  and  defpair  ? 
Nature  gives  him  no  more  reafon  to  conclude,  that 
God  will  pardon  him  on  future  repentance,  than 
that  he  will  punifh  him  for  pad  difobedience. 
And  be  fure,  when  he  finds  his  repentance  imper- 
fe6l,  his  refolutions  unliable,  his  offences  again 
repeated,  and  his  ftrength  unequal  to  the  conqueft 
of  his  vicious  habits,  what  poiitive  hope  can  na- 
ture give  him,  that  God  will  affift  him  by  his  grace 
or  pardon  him  by  his  mercy  ?  To  the  awakened 
fmner  the  gofpel  comes  as  tidings  of  great  joy. 

Let  believers  adore  the  riches  of  God's  grace. 
Some  in  the  high  road  to  de{lru6lion  have  been 
mercifully  arrefted  and  reclaimed.  Thefe  £bould 
love  much.  And  even  they  who  have  earlier  found 
jnercy  in  the  diligent  ufe  of  means,  mull  acknowl- 
edge, that  by  the  grace  of  God  they  are  what  thejT 
are. 

Every  unreclaimed  (inner  muft  be  utterly  inex- 
cufeable  ;  for  he  has  received  the  grace  of  God  in 
vain. 

Let  the  awakened  be  encouraged  to  {Qt\i  falva- 
tion.  Draw  hope  from  the  examples  of  God's 
snercy  to  others  ;  improve  every  good  beginning ini 
yourfelves  ;  let  every  convi6lion  excite  you  to  fcek 
more  grace  ;  wait  upon  God,  and  hope  in  his  mer- 
cy, that  the  work  begun  in  you  will  be  perforraeii 
to  the  day  of  Chrift. 


SERMON     Xlio 


EPHESIANS  Li.  8,  9, 10, 

For  ly  grace  are  ye  favtd  through  faiihy  and  that  not 
of  yourf elves,  it  is  the  gift  of  God  :  Not  of  worki 
left  any  manfhould  hoaji  ;  for  -we  are  his  zvorlman^ 
Jhip,  created  in  Chrifl  Jefus  unto  good  works,  which 
God  hath  before  ordained,  that  wefhould  tuaik  in 
them, 

1  HE  Apoftle  here  afferts,  in  general 
terms,  that  our  falvaiion  is  of  grace.  This  is  an  ob- 
vious conclufion  from  the  doftrine  aheady  propof^ 
ed  and  proved.  If,  when  we  Were  dead  in  fins, 
God  hath  quickened  us  and  raifedusup  with  Chrift, 
our  falvation  can  be  only  in  a  way  of  grace  ;  for 
they  who  are  dead,  furely  can  do  hothing  which 
fhould  deferve  fo  mighty  an  interpofition  for  theit 
recovery. 

In  v/hat  fenfe  our  falvation  i§  of  grace  the  Apof- 
tle next  explains.  It  is  not  of  ourf elves ;  it  is  the 
gift  of  God.  That  which  is  a  gift  from  God,  with- 
out any  right  of  demand  on  our  part,  is  of  grace. 
As  the  gofpel  finds  us  involved  in  guilt,  flaves  to 
the  world,  and  children  of  wrath,  we  can  pretend 
no  claim  to  falvation  :  If  we  obtain  it,  we  muft  be 
■VhoUy  indebted  to  divine  mercy. 


.1^0  Duties  of  the  [Serm.  XII. 

This  truth  the  Apofllc  farther  ilhiftrates  by  ftat- 
ing  the  mannerin  which  we  are  faved.  We  are  fav- 
ed  hy  faith,  not  of  works,  lejl.  any  man  Jhould  boajl. — 
The  great  condition  of  our  falvation  is  faith  ;  and 
this  in  its  nature  includes  a  reliance  on  the  piomife 
of  God.  And  if  falvation  comes  to  us  in  confe- 
qy.ence  of  our  trufting  in  the  promife  which  God 
has  freely  raade,  it  comes  only  by  grace.  Not  of 
works,  kjl  any  man  fi^vld  boafi.  Wol-ks,  indeed,  arc 
necellary  to  falvation,  for  God  hath  ordained  that  we 
fliould  walk  in  them  :  But  works  give  us  no  caufe  of 
boa  (ling ;  for  we  are  created  in  Chrifljefus  unto  good 
works. 

We  will  here  confider,  How  we  are  faved  by- 
faith — illuflrate  the  influence  that  works  li^ve  in 
oui'  falvation — and  fhew  that  our  falvation  though 
connected  with  works,  is  not  the  lefs  of  grace. 

I.  We  will  confiderj  How  we  are  faved  by,  or 
through  faith. 

The  falvation  here  intended, the  Apoflledefcribes 
in  the  former  chapter,  and  in  the  preceding  verfes 
of  this.  It  is  a  deliverance  from  that  ruined  (late 
in;o  which  the  apoflacy  has  plunged  us,  and  a  ref- 
toration  to  the  divine  favor  with  all  its  happy  ef- 
fetls.  It  is  begun  here  in  the  pardon  of  fm  ; — it 
is  completed  in  the  enjoyment  of  the  glorious  rich- 
es of  the  heavenly  inheritance,  and  in  our  fitting 
with  Chrifl  |efus,  who  is  now  on  the  right  hand  of 
the  throne  of  God. 

Tiie  faith,  through  which  we  are  faved,  is  ex- 
prcfled  by  "our  trifling,  and  believing  in  Chrifl,  af- 
ter we  have  heard  the  word  of  truth  and  the  gofpel 
of  our  falvation."  This  faith  is  accompanied  with 
a  divine  power  which  quickens  and  raifes  the  foul, 
once  dead  in  fin,  to  a  fpiritual  life  in  conformity 
to  ttie  pattern  of  Chrift.  The  fruit  of  faith  is  our 
htiugfeakd  and  fanctified  by  the  Spirit  of  promife^^ 
and  having  in  our  fouls  an  earneft  of  the  futia-e  in- 
heritance. 


Serm.  XII.]  ChYiflian  Religion,  j^l 

To  form  an  idea  of  the  nature  of  faving  faith, 
we  need  only  to  confider,  what  we  ourfelves  are, 
and  what  the  gofpel  of  Chrift  is.  We  are  fallen, 
guilty  creatures,  children  of  difobedience,  worthy 
of  death.  The  gofpel  is  a  difcovery  of  the  way  of 
falvation  through  Jefus  Chrift.  Faith,  therefore, 
is  the  confent  an#  fubmiffion  of  the  foul  to  this 
way  of  falvation.  It  is  fuch  a  perfuafion,  that  Je- 
fus is  the  Son  of  God  and  the  Savior  of  men,  and 
fuch  a  defire  and  expectation  of  falvation  througli 
liim,  as  engages  us  to  commit  our  fouls  to  his  care, 
and  devote  our  lives  to  his  fervice.  T!ie  operation 
of  faith,  is  to  caft  down  our  vain  imaginations,  to 
humble  within  us  every  high  thing  which  exalts 
itfelf  againft  the  knowledge  of  God,  and  to  bring 
into  captivity  every  thought  to  the  obdience  of 
Chrift.  / 

When  we  are  faid  to  be  Javed  by  faith,  thefe 
two  things  are  implied,  That  without  faith  we  can-« 
not  be  faved— and  that  all  who  have  faith  will  be 
faved.  •    ,    . 

1,  The  expreffion  implies,  tiiat  without  faith  we 
cannot  be  faved. 

This  is  the  exprefs  dofirine  of  otir  divine  Savior, 
"If  ye  believe  not  that  t  am  he,  ye  (hall  die  in  your 
fins.  He  that  believeth  not  is  condemned  alreo.dy; 
He  Ihall  not  fee  life,  but  the  wrath  of  God  abidetli 
on  him." 

Faith  is  necefiary  in  the  appointment  of  God. — 
As  falvation  is  his  gift,  fo  he  has  ftated  the  terms 
on  which  he  will  beftow  it;  and  it  is  aiafurd  to 
expert  it  on  any  other.  Obftinate  unbelief  is  A 
refufai  of  that  plan  of  falvation,  which  his  wifdorri 
has  fixed;     and  therefore  a  rejetlion   oF   falvaUori 

Jtfelf. 

Faiih  is  nectfTrfy  in  the  nature  of  the  cafe  ;  for 
when  falvation  is  offered  in  a  particular  way,  our 
refuGng  to  accept  it  in  this  way,  difcovers  fuch  ptldS 


15^  Duties  of  the  [Serm.  XIL 

and  perverfenefs  of  heart  as  render  us  incapable  of 
enjoying  it  in  any  way. 

Whatever  knowledge  we  have  of  the  doflrines 
of  the  gofpel,  if  this  knowledge  is  not  accompanied 
with  fuch  a  belief  of  thofe  do6lrines  as  gives  them 
a  humbling  and  purifying  influence,  it  cannot  fave 
us.  The  knowledge  of  religion,  4f  it  is  only  fpec- 
ulalive,  is,  like  other  fpeculative  knowledge,  ufelefs 
and  vain.  If  a  man  have  all  knowledge,  and  have 
not  charity,  he  is  nothing. — Knowledge  puffethup; 
but  charity  edifieth. 

Morality  without  faith  will  not  fave  us.  Moral- 
ity, indeed,  in  the  largefl  fenfe  of  the  word,  com- 
prifes  the  whole  of  religion — not  only  external 
good  works,  but  a  right  temper  of  heart — not  only 
the  fecial  virtues,  juftice,  truth  and  honefly  ;  but 
the  graces  of  piety,  love  to  God  and  faith  in  the 
Redeemer.  But  morality,  taken  in  the  vulgar  fenfe 
for  the  external  pradice  of  virtue,  and  a  freedom 
from  grofs  impiety  and  wickednefs,  will  not  avail 
to  our  falvation.  There  mufl  be  purity  of  heart : 
And  wherever  this  takes  place,there  will  be  a  hum- 
ble fubmiffion  to, and  reliance  on  that  glorious  Me- 
diator, whom  God  has  appointed  and  revealed. — 
It  is  morally  right, that  we  Ihould  regard  all  beings 
according  to  their  known  relations  to  us.  And  Cnce 
Chrill  is  exhibited  to  us  in  the  charader  and  rela- 
tion of  a  Redeemer,  it  is  as  reafonable  and  necef- 
Tary,  that  we  fhould  regard  and  truft  him  in  this 
relation,  as  that  we  fhould  love  and  fear  God. — 
And  it  is  as  abfurd  for  us,  who  enjoy  the  gofpel, 
to  pretend  to  virtue  and  piety  without  faith  in 
Chrift,  as  without  reverence  to  the  Deity. 

2.  The  expreffion  in  the  text  implies,  that  all 
who  have  faith  will  be  faved. 

This  the  gofpel  exprcfsly  declares  and  promifes 
in  a  variety  of  terms  and  phrafes,  which  are  fo  fa-i 
miliar  to  you.  that  I  need  not  rehearfe  thera. 


Se^m.  XII.]  Chrijlian  Religion*  153 

When  we  read  thofe  pafTages,  which  contain  the 
promifes  of  falvation  to  faith, we  mufl  always  keep 
in  mind,  what  the  gofpel  means  by  faith — not  a 
mere  affent  to,  and  profeflion  of  the  truth  ;  but 
fuch  a  belief  as  purifies  the  heart  and  governs  the 
life.  Salvation  is  promifed  to  repentance  and  (o 
obedience,  as  well  as  to  faith ;  for  theft"  are  all 
conne6led  together,  and  each  includes  the  other. — 
Faith  fuppofes  a  convi6lion  of  fni  and  a  fenfe  of 
guilt ;  for  wiihout  thefe  we  fhall  not  feel  our  need 
of  falvation, nor  apply  tojefus  for  it.  Afoul  hum- 
bled for  fin,  and  leeking  deliverance  from  it,  will 
form  refolutions  againft  it,  and  purpofes  of  new 
obedience.  It  is  therefore  abfurd  to  fay,  that  a  be- 
liever will  be  faved  by  his  faith,  though  he  contin- 
ues in  the  pra£lice  of  fin  ;  for  the  indulgence  of  fin 
is  inconfiftent  with  faith.  A  believer,  through  er- 
ror of  judgment,  infirmity  of  nature,  or  force  of 
temptation,,  may,  contrary  to  his  general  difpofi- 
tion,  be  betrayed  into  particular  mifcarriages  ;  but 
there  cannot  be  allowed  and  cuftomary  difobedi- 
ence  to  the  gofpel,  where  real  faith  exifts,  becaufe 
that  is  contrary  to  the  nature  of  faith. 

"Whoever  believes  with  the  faith, which  the  Apof- 
tle  defcribes  in  this  epiflle,  will  be  faved  ;  for  he 
has  has  the  promife  of  falvation — he  is  prepared 
for  it — God  has  wrought  him  to  it  and  already  giv- 
en him  the  earnefts  of  it.  Whatever  his  former 
life  has  been — whatever  crimes  he  has  committed — 
whatever  guilt  he  has  contra£led,  yet,  on  his  thus 
fubmitting  to  the  government,  and  relying  on  the 
power  and  grace  of  Chrifl,  he  is  juflified  and  ac- 
cepted :  His  fins  are  forgiven,  and  his  eternal  hap- 
pinefs  is  fecured.  As  his  paft  fins,  now  fincerely 
repented  of,  do  not  exclude  him  from  favor,  {o 
neither  will  his  future  imperfeflions  nullify  his 
pardon  ;  for  be  lives  by  faith  in  the  Son  of  God, 
and  his  faith  operates  to  vigilance,  felfexamination 
and  renewed  exercifes    of   repentance.     "  There  h 

K3, 


154  Duties  oj  the  [Serm.  XIL 

^o  condemnation  to  them  who  are  in  Chrift  Jefus, 
Who  walk  not  after  the  flefh,  but  after  the  Spirit.'* 
I  proceed, 

,  II.  To  {hew  what  place  and  influence  works  ha\'e 
in  our  falvation.  The  Apoflle  fays,  "  We  are  not 
laved  of  works,  lell  any  man  fliould  boaft ;"  and 
yet  adds,  *'  We  are  created  to  good  works,  which 
God  hath  ordained  that  we  ftiould  walk  in  them." 
He  fignifies,  that  works  have  fome  concern  in  our 
falvation  ;  but  not  fuch  a  concern  as  gives  caufeof 
boaning.  It  will  be  proper  for  us  tq  Hate  this  dif- 
tinciion. 

"  1.  We  will  confider,  in  what  fenfe  our  falvation 
is  liot  of  works. 

In  general,  it  is  not  of  woiks  in  fuch  a  fenre,that 
nny  man  can  boafi.  Whatever  place  works  have 
in  the  Icheme  of  gofpel  religion,  they  give  no  pre- 
tence to  boaft  that  we  are  faved  of  ourfelves. 

(i.)  We  are  not  faved  by  works,  confidered  as  a 
fulfilmpnt  of  (he  original  law  of  nature.  The  law 
of  God  requires  pci-fedion,  and  condemns  every 
man,  who  continues  not  in  all  things  written  there- 
in. It  is  (he  nature  of  a  law  to  demand  a  full 
compliance  with  itfelf.  To  fuppofe  that  it  fhould 
point  out  duty,  and  yet  allow  a' deviation  from  it, 
is  a  conlradi6lion.  As  all  have  fmned,  none  can 
be  faved  on  the  foot  of  works,  or  of  obedience  to 
the  law.'  All  are  already  condemned  for  having 
violated  this  law,  and  no  future  works  can  reverfe 

this  condenination. 

In  the  queftion  concerning  the  efficacy  of  good 
wo'ks  to  juftificatibn  before  God,  it  is  neceffary 
that  we  diftinguifh  between  good  works'in  general, 
and  thofe  of  fallen  men  in  particular.  If  the  quef- 
tion  be.  Whether  an  innocent  being  will  be  accept- 
ed on  the  foot  of  his  innocence,  and  rewarded  ac- 
cording to  his  righieoufnefs,  reafon  anfwers  in  the' 
affirmative  ;  and  fo  anfwers  the  Apoftle  :  *'  The 
raan  that  doth  the  things  contained  in  the  laWjfhaU 


Serm.  XII.]  Chrijlian  Religion.  ^55 

live  in  them." — "  To  him  that  worketh/*  according 
to  the  tenor  of  the  law,  continuing  in  all  things 
written  in  it,  "  The  reward  is  not  reckoned  of  grace, 
Ijut  of  debt ;"  not  as  bellowed  by  the  grace  of  God 
through  a  Mediator,  but  as  due  according  to  the 
tenor  of  the  law,  which  promifes  life  to  obedience. 
If  a  man  obeys  God  in  all  things,  he  needs  no  par- 
don, for  he  is  expofed  to  no  punifhment ;  but  may 
rely  on  the  purity  and  juftice  of  God  to  treat  him 
according  to  his  innocence.  But  if  the  queftion 
be,  Whether  the  good  works  of  fuch  beings  as  we 
are,  can  claim  a  reward,  the  ftate  of  the  queftion  is 
altered;  for  we  are  already' under  condemnation 
for  our  evil  works.  On  the  foot  of  juflice  we  can 
claim  no  more,  than  not  to  be  punifhed  be)  ond 
our  deferts.  We  cannot  demand  a  reward  for  the 
good  we  fhall  do  ;  for  juftice  condemns  us  already 
for  the  evil  we  have  done.  If  our  pad  tranfgref, 
lions  are  forgiven,  and  our  future  obtdience  re- 
warded, it  mull  be  merely  on  the  foot  of  grace  and 
bounty. 

(2.)  We  are  not  faved  by  virtue  of  any  works 
done  before  faith  in  Chrifl ;  for  none  of  thefe  arc 
properly  good.  "  We  are  God's  workmanfhip  cre- 
ated in  Chrift  [efus  to  good  works."  If  it  is  in 
conCequence  of  our  being  created  of  God  in  Chrift, 
that  we  perform  works  really  good,  then  we  are  not 
faved  of  works,  in  fuch  a  fenfe  as  gives  caufe  for 
boafting.  For  evidently  we  cannot  boaft  a  claim 
to  life  on  the  foot  of  thofe  works,  which  we  per- 
form only  by  the  grace  of  God.  We  cannot  fay, 
we  deferve  heaven  for  thofe  good  things  which  we 
have  done  by  God's  working  in  us  to  will  and  to 
do,  of  his  good  plcafure.  So  the  Apollle  ftates  the 
cafe  in  his  epiille  to  Titus.  "  We  were  fomelime 
foolifh  and  difobedient,  ferving  divers  lulls  and 
pleafures  ;  but  after  the  kindnefs  and  love  of  God 
tovv-^ard  man  appeared,  not  by  works  of  righteouf- 
nefs  which  we  had  done,  but  according  to  his  mer- 

K4 


t^G  Duties  of  the  [Serm.  XII. 

cy  he  faved  us,  by  the  wafhing  of  regeneration, and 
renewing  of  the  hoi)'  Ghoft,  which  he  hath  fhedoa 
us  abundantly  through  Jefus  Chrift  our  Savior, 
that  being  juftified  by  his  grace  we  might  be  made 
heirs  according  to  the  hope  of  eternal  life."  Be- 
lievers are  not  faved  by  their  works,  for  they  be- 
come entitled  to  falvation  by  faith,before  they  per- 
form works  properly  good.  When  that  temper  is 
found  in  them  which  leads  to  thofe  works,  they  are 
accepted,  even  before  there  is  a  difplay  of  the  tem- 
per in  the  works  themfelves.  And  if  they  fhould 
be  removed,  at  this  crifis,  doubtlefs  the  omnifcient 
God,  who  in  fuch  cafes, calls  things  which  are  not, 
as  if  they  were,  approves  and  rewards  thofe  works 
of  holinefs  which  he  difcerned  in  the  Spirit  of 
mind,  though  there  was  not  opportunity  for  the 
actual  performance  of  them. 

In  thefe  refpe6ts  we  are  not  faved  of  works.   But 

yet, 

2.  There  is  a  fenfe  in  which  good  works  are  of 
abfolute  neceffity  to  falvation.  So  the  Apollle 
teaches  us,  when  he  fays,  "We  are  created  in  Chrift 
jefus  to  good  works,  which  God  has  ordained,  that 
we  fhould  walk  in  them." 

(i.)  They  are  necelTary,  as  being  radically  in- 
cluded in  that  faith  by  which  we  are  faved.  '*As 
the  body  without  the  Spirit  is  dead,  fo  faith  with- 
out wor^s  is  dead  alfo."  Faith,  as  we  have  ob_ 
ferved,  includes  repentance  of  (ins  that  are  paft,and 
a  dedication  of  our  future  lives  to  the  fervice  of 
Chrift.  The  word  of  God  e£Fe6tualIy  works  in 
them  who  believe.  Adifpofition  to  works  of  right- 
eoufnefs,  is  as  eiTential  to  faith,  and  therefore  as 
neceffary  to  falvation,  as  a  truft  in  the  righteouf- 
nefs  of  the  Redeemer.  The  man,  who,  prefuming 
that  he  has  believed  to  the  faving  of  his  foul,  rec- 
onciles himfelt  to  a  wicked  life,  does  but  deceive 
his  own  heart ;  the  truth  is  not  in  him. 


Serm.  XII. 3  Chrijlian  Religion.  157 

(2.)  A  temper  difpofing  us  to  good  works,  is  a 
heceffary  qualification  for  heaven,  "  Except  a  man 
be  born  again,  he  cannot  fee  the  kingdom  of  God." 
And  one  that  is  born  again,  is  created  in  Chvift  un- 
to good  works.  *'  Without  holinefs  no  man  can 
fee  the  Lord." — "  Into  heaven  nothing  enters  that 
defiles."  Whatever  pretenfions  we^may  make  to 
faith  and  the  new  creature,  yet  if  we  have  not  put 
off  the  old  man  which  is  corrupt  According  to  de- 
ceitful lulls,  and  put  on  the  new  man,  which  after 
God  is  created  in  righteoufnefs  and  true  holinefs,  it 
is  mSmifefl,  that  we  are  not  renewed  in  the  Spirit 
of  our  mind,  nor  have  learnt  the  truth  as  it  is  in 
Jefus.     Hence, 

(3.)  Works  are  neceflary  as  evidences  of  our 
faith  in  Chrift,  and  of  our  title  to  heaven. 

As  thefe  are  the  fruits  of  faith,  fo  by  them  its 
fincerity  is  proved.  This  was  the  Apoftle's  rejoic- 
ing, the  teftimony  of  his  confcience,  that  in  fim- 
plicity  and  godly  fincerity,  he  had  his  converfation 
in  the  world.  His  perfuafion,  that  there  was  laid 
up  for  him  a  crown  of  righteoufnefs,  afofe  from  a 
confcioufnefs,  that  he  had  fought  a  good  fight,  and 
kept  the  faith.  He  exhorts  Chriftians  to  give  dil- 
igence unto  the  full  afTurance  of  hope,  and,  for 
this  purpoCe,  to  be  followers  pf  them,  who  through 
faith  and  patience  inherit  the  promifes. 

(4.)  Good  works  effentially  belong  to  religion. 
They  are  binding  upon  us  in  the  obvious  reafon  of 
things,  and  by  the  exprefs  command  of  God.  That 
we  ftiould  honor  and  worfhip  the  great  and  glori- 
ous Creator,  on  whom  we  continually  depend — 
that  we  fhould  be  juft,  faithful  and  beneficent  to 
our  fellow  men,  with  whom  we  are  nearly  conneft- 
ed— that  we  fhould  ufe  the  bounties  of  heaven  with 
fobriety  and  temperance — and  that  we  fhould  bring 
our  appetites  and  paffions  under  the  dominion  of 
our  reafon,  which  is  the  fuperior  faculty  of  man.  is 
naturally  fit  and  right,    and  explicitly  required  in 


i^%  Duties  of  the  [Serm.  XII. 

the  divine  word.  Nothing  can  remove  or  diminifii 
our  obligation  to  be  fuch  manner  of  perfons  in  all 
our  converfation  :  Left  we  fhould  imagine,  that 
faith  fuperfedes  this  obligation,  the  gofpel  gives  it  in 
charge,  *'  that  they  who  have  believed  in  God  fhould 
be  careful  to  maintain  good  works,  becaufe  they 
are  profitable  to  men."  The  Apoftle  with  abhor- 
rence repels  the  fuggeftion,  that  Chriftians,  becaufe 
they  are  under  grace,  may  therefore  continue  in 
fin  ;  for,  fays  he,  "  How  fhall  they  who  are  dead 
to  iin,  live  any  longer  therein  ?" 

(5.)  Works  are  neceffary  to  adorn  our  profef- 
fions,  and  honor  our  religion  before  men.  Chrif- 
tians are  exhorted  to  exhibit  the  virtues  of  the  gof- 
pel in  their  common  converfation,  that  the  word  of 
God  may  not  be  blafphemed,  nor  the  way  of  truth 
evil  fpoken  of;  but,  on  the  contrary,  the  enemies 
of  religion,  beholding  in  the  profeflbrs  of  it,  a  pat- 
tern of  good  works,  may  glorify  God  in  the  day  of 
vifitation. 

Laftly  :  Works  are  neceffary,  as  by  them  we  are 
to  be  judged  in  the  great  day  of  the  Lord.  This  is 
the  conftant  do6lrine  of  the  gofpel,  thatJefusChrift, 
to  whom  all  judgment  is  committed,  will  render  to 
every  man  according  to  his  works — according  to 
the  deeds  done  in  the  body.  Thougn  neaven  is 
the  purchafe  of  Chrift,  yet  it  is  promifed  only  to 
them  who  feek  it  by  a  patient  continuance  in  well 
doing.  They  only  who  do  the  commandments 
have  right  to  enter  into  the  holy  city.  Though  the 
righteoufnefs  of  the  Redeemer,  and  not  our  own, 
is  the  ground  of  our  acceptance  ;  yet,  for  the  en- 
couragement of  virtue  and  holinefs,God  affures  us, 
that  the  future  happinefs  of  believers  will  be  meaf- 
ured  out  to  them,  in  a  greater  or  lefs  degree,  ac- 
cording as  they  have  more  or  lefs  abounded  in 
-works  of  righteoufnefs.  "Let  us  therefore  be  flcd- 
faft  and   unmoreable,   always    abounding   in   the 


! 


Serm.  XII.]  Chrijlian  Religicn.  159 

work  of  the  Lord,   for  as  much  as  we  know,    that 
our  labor  is  not  in  vain  in  the  Lord." 

III.  Our  laft  obfervation  is,  that  the  neceflity  of 
works  does  not  diminifh  the  grace  of   God   in  our 
falvation,  nor  afford  us  any   pretence  for  boafting. 
The  whole  fcheme  of   redemption    originated  in 
God's  felf  moving  mercy.     It  was  not  the  works  or 
the  prayers  of   men  that  brought  Jefas  down  from 
heaven;  but  the  preventing  grace  and  love  of  God 
that  gave  his   Son  to  die  for  their  fms.     It  was  not 
their  fagacity  which  difcovered ;     but   his    wifdom 
which  revealed  this  glorious  Savior,    and  the  mar- 
vellous plan  of  falvation  through  him.     It  was  not 
their  will  that  fixed  ;    but  his  fovereign  grace  that 
ftated  the  terms  of  falvation  ;    and   his  promife  is 
the  foundation  of  our   hope.     Neither  our  faith, 
nor   repentance,   nor  works   can  be  confidered  as 
making  atonement  for  paft  fins  :     That   our  falva- 
tion (lands  in  connexion  with  thefe  terms,  is  owing 
wholly  to  the  grace  of  God.     It  is   of  grace,    that 
we  are  brought  to  a  knowledge  of,  and  fai'h  in  Jc- 
fus,  and  are  difr-ofed  to  the  performance  of    works 
really  good.     "  Faith  h  the  gift  of  God."     The 
means  of  faith  are  from  him  :  The  word  of  revela- 
tion is  not  our  procurement,    but   his  gracious  be- 
ftowment.     It  is  by  his  kind  influence,  that  we  are 
excited  to  attend  on   the  inftru6tions  of  his    word. 
It  is  his  Spirit,  that  gives  the  word  a  faving  power. 
^'  We  are  his  workmanfhip,  created  in  Chrift  Jefus 
to  good  works." — "  By  the  grace  of  God,"  fays  St. 
Paul,    "  I  am  what  I  am."     It   is  by  the  power  of 
God,  that  we  are  kept  through  faith  unto  falvation. 
If  we  live,  yet  we  live  not  by  ourfelves,  but  Chrift 
liveth  in  us.     If   we    labor,    it    is  not  by  our  own 
power,  but  by  the  grace  of  God  which  is  with  us. 
Our  fpiiitual  fervices  are  acceptable  only  by  je- 
fus Chrifl,  not  by  their  own  intiinfic  worth.  Were 
our  works  ever  fo  perfe8:,yet  between  them  an'?  the 
reward  promifed  to  them,    there  is  no  proportion. 


jlSo  Duties  of  the  £Serm.  Xlli. 

Therefore,  though  believers  have  their  fruit  unto 
holinefs,  and  the  end  everlafling  life,  3'et  this  is  the 
gift  of  God  through  Jefus  Chrift  our  Lord.   - 

IMPROVEMENT. 

1.  Humility  effentially  belongs  to  the  Chriflian 
temper.  The  believer  perceives  his  own  unwor- 
thinefs,  and  his  dependence  on  the  grace  of  God, 
. — He  knows  he  has  no  caufe  for  boalling,  and  he 
feels  no  difpofition  to  it.  Where  faith  operates, 
the  foul  is  humbled.  So  faith  ufed  to  operate, and 
io  it  does  ftill.  They  who,  on  the  apprehenfion  of 
a  title  to  falvation,  are  puffed  up  with  pride  in 
themfelves,  and  contempt  of  others,  difcover  man- 
ifefl  figns  of  the  want  of  gofpel  faith. 

2.  The  mighty  preparation  which  God  has  made 
for  our  recovery  from  the  ruins  of  the  apoflacy, 
teaches  us,  that  the  human  race  is  of  great  impor- 
tance in  the  fcale  of  rational  beings,  and  in  the 
Icheme  of  God's  univerfal  government.  Though 
in  ourfelves  we  are  unworthy  of  God's  notice,  yet 
he  has  done  much  for  us — more  than  we  could 
have  afked — more  than  we  can  eve  n  think.  He 
muft,  then,  have  fome  great  deCgns  to  accomplifh 
by  us.  His  glory  is  in  fome  way  or  other  to  be 
wonderfully  difplayed  in  us.  Let  us  now  fall  in 
with  the  defign  of  his  rich  mercy  and  grace,  left  here- 
after, we  fiiould  ftand  everlafling  monuments  of 
his  ireful  juftice,  againft  perverfenefs  and  ingrat- 
itude. 

3.  It  infinitely  concerns  us  to  comply  with  the 
propofals  of  the  gofpel. 

A  falvation  procured  in  the  manner  which  the 
gofpel  difcovers,  is  great  and  important  beyond  all 
imagination.  If  we  neglefl:  this,  propoitionably 
great  and  awful  will  be  our  deftru6lion.  If  with- 
out the  grace  here  revealed,  our  ftate  would  be 
wretched  and  hopclefs  :  How  dreadful  muft  be  the 


SsRM.  XII.]         Chrijlian  Religion*  i^l 

condition  of  thofe  who  rejeft  this  grace  ? — If  he 
who  finned  againft  the  law,  fell  under  a  lentence 
of  death,  without  any  mercy  promifed  him,  Ho^v 
fore  will  be  the  punifhment  of  thofe,  who  defpife 
the  grace  and  grieve  the  Spirit  of  God,  and  tread 
under  foot  the  blood  of  a  dying  Savior  ? 

4.  Let  no  man  flatter  himfelf,  that  he  is  in  a  ftate 
of  falvation,  as  long  as  he  lives  in  the  negleft  of 
good  works, 

Thefc  are  the  fruits  of  that  faith  hy  which  wears 
faved.  If  thefe  are  wanting,  the  root  of  the  matter 
is  not  in  us.  The  hope,comfort  and  joy,  of  Chrif- 
tian  profeflbrs,  mufl  greatly  depend  on  their  care 
to  maintain  thofe  works,  to  which  true  believers 
are  created,  and  which  God  has  ordained  that  they 
fhould  walk  in  them.  They  who  rife  to  the  joy 
of  hope,  on  fome  tranfient  religious  exercifes,  be- 
fore they  have  had  opportunity  to  manifeft  their 
llncerity,  by  the  performance  of  religious  duties, 
greatly  diflionor  religion  and  dangeroufly  impofe 
on  themfelves.  And  they  who  prefume  to  pro- 
nounce others  in  a  converted  {late,before  their  faith 
has  appeared  in  its  works,  and  their  repentance  in 
its  fruits,  it  is  to  be  feared  often  flatter  deluded  fouls 
to  their  eternal  dellruftion, 

5.  Let  us  be  careful,  that  we  miflake  not  the  na- 
ture of  good  works. 

Works  really  good  muft  proceed  from  a  good 
principle — from  a  principle  of  faith.  And  as  faith 
is  a  belief  of  the  gofpel,  fo  works  flowing  from  it 
will  be  conformed  to  the  gofpel.  They  will  be  ac- 
companied with  a  correfpondent  temper,  regulated 
by  the  divine  precepts,  and  produced  by  the  inOu- 
ence  of  gofpel  dodlrines.  If  then  we  believe  that 
we  are  God's  workmanlhip,  let  us  walk  worthy  of 
the  Lord  to  all  pleafing,  and  abound  in  ail  the 
fruits  of  righteoufnefs,  which  are  by  Jefus  Chrift, 
unto  the  glory  and  praife  of  God, 


SERMON    XIII. 


EPHESIANS  ii.   ii,  is. 

Wherefore  rtinefnher,  that  ye  were  in  time  pajfed  Gen- 
tiles in  ihejlijh,  who  are  called  unci?  ciimcijjion  by 
that  which  is  called  the  circumcijfion  in  tJu  Jlejh  made 
by  hands  ;  that,  at  that  time,  ye  were  without  Chrijly 
being  aliens  from  the  commonwealth  of  Ifrael,  and 
Jirangers  from  the  covenants  of  promife,  having  no 
hope,  and  without  God  in  the  world. 

As  the  Ephefian  church  coniifted 
partly  of  Jews,  and  partly  of  Gentiles,  the  Apoftlc 
in  this  letter  addreffes  himfelf  fometimes  to  the  one, 
and  fometimes  to  the  other,  feparately,  and  often 
to  both  jointly.  The  paffage  now  read,  he  diredls 
to  the  believers,  who  in  time  pafl  were  Gentiles  in 
the  flefii."  He  fays  in  the  following  words,  "  Ye, 
who  fometimes  were  afar  off,  are  made  nigh  by  the 
blood  of  Chrift."  In  what  refpecls  they  once  were 
afar  off,  he  explains,  in  the  words  chofen  for  our 
text.  The  following  part  of  the  chapter  defcribes 
their  prefenf  nearnefs.- 

What  is  now  before  us  is  to  fhew,  in  what  re- 
fpetls  thefe  Ephefians,  before  their  converfion  to  the 
faith  of  Chriff,  were  at  a  diflance  from  God  ;  and 
how  the  defcription  here  given  of  their  unhappy 
Hate  may  be  applied  to  finners  under  the  gofpel, , 


Serm.  XIIl.]       Chrijlidn  Religion*  163 

I.  The  Apoftle  calls  upon  them  to  remember, 
that  "  they  were  in  time  paft.  Gentiles  in  the  flefh." 

He  admoniOies  them  not  to  forget  the  difmal 
ftate  of  Heathenifm  out  of  which  they  had  lately 
been  called ;  but  often  to  refleft  upon  it  with  at, 
tention  and  ferioufnefs,  that  they  might  ever  main- 
tain a  humble  fenfe  of  their  own  unworfhinefs,  and 
awaken  in  their  fouls  thankful  and  admiring  ap- 
prehenfions  of  that  grace  which  had  wrought  in 
them  fo  glorious  a  change. 

We  are  here  taught  that  Chriftians,  who  have 
been  the  favored  fubjeds  of  God's  renewing  grace, 
ought  to  remember  their  former  guilty  condition, 
and  the  awful  danger  from  which  they  have  efcap- 
ed.  God  fays  to  Jerufalem,  after  her  happy  ref- 
toration,  "  Thou  fhalt  remember  thy  ways,  and  be 
aQiamed.  I  will  eftablifb  my  covenant  with  thee, 
that  thou  mayeft  remember  and  be  confounded, 
and  never  open  thy  mouth  any  more  becaufe  of 
thy  Ihame,  when  I  am  pacified  toward  thee  for  all 
that  thou  haft  done."  The  Apoftle  Paul,  after  his 
converfion  to  the  gofpel,  frequently  reviews,  and 
deeply  laments  his  former  life,  calling  himfelf  a 
blafphemer,  a  perfecutor  and  chief  of  finners,  and 
he  acknowledges  with  grateful  admiration,  the 
mercy  of  God,  which  had  revealed  Chrift  in  him, 
and  put  him  into  the  gospel  miniftry. 

A  recolletlion  of  former  ftupidity,  impenitence 
and  guilt  keeps  the  Chriftian  humble  and  watch- 
ful, enlivens  his  gratitude  to  God,  and  warms  his 
zeal  in  religion.  He  is  not  difpofed  to  exalt  him- 
felf on  account  of  the  fpiritual  change,  which,  he 
hopes,  has  taken  place  in  him  :  He  is  rather  inclin- 
ed to  think  others  better  than  himfelf,  being  con- 
fcious  of  greater  vilenefs  and  guilt  in  himfelf,  than 
he  can  difcern  in  them.  While  he  rejoices  in  the 
humble  perfualion,  that  he  is  a  new  creature,  he 
acknowledges,  that  by  the  grace  of  God  he  is  what 
be  is,     He  adores  that  grace,  which  has  placed  him 


i6|  J)utics  of  ih  [Serm.  XIIL 

under  the  means  of  falvation,  and  rendered  thefe 
meani  efFefitual  to  renew  his  heart.  He  takes  no 
glory  to  himfelf,  but  lives  by  faith  in  that  grace 
which  has  already  formed  him  to  a  fpiritual  tem- 
per and  life.  They  who,  after  a  fuppofed  conver- 
lion,  forgetting  what  they  once  were,  indulge  a 
confidence  in  themfelves  and  a  contempt  of  others, 
give  fad  proofs,  that  their  converfion  is  not  from 
fin  to  God,  but  only  from  flupidity  topride — from 
careleffnefs  to  vain  glory.  ' 

II.  The  Apoftle  reminds  thefe  Ephefian  con- 
verts of  that  contempt,  with  which  they  once  hacj 
been  treated  by  the  Jews.  "Ye  were  called  the 
uncjrcumcifion  hy  that  which  is  called  the  circum- 
ciaon  in  the  flefh  rnade  by  hands." 

When  God  chofe  the  feed  of  Abraham  to  be  a 
peculiar  people  to  himfelf,  he  inftituted  circumcif- 
ion  as  a  feal  of  his  covenant  with  them,  a  mark 
of  di[lin6lion  from  heathens  and  idolaters,  and  a 
fjgn  of  their  high  privileges  and  obligations.  But 
the  Jews,  in  the  latter  period  of  their  national  ex- 
illence,  inilead  of  improving  this  gracious  dif- 
tin6lion  to  humility,  gratitude  and  obedience,  per- 
verted it  to  pride,  felfconfidence  and  contempt  of 
mankind.  They  gloried  in  themfelves  as  the  feed 
of  Abraham  and  the  children  of  God,  reprobated 
other  nations  as  his  enemies,  treated  them  as  un- 
clean, and  not  only  excluded  them  from  the  ben- 
efit of  religious  communion,  but  even  denied  them 
the  common  offices  of  humanity.  And  we  find, 
.Uiat  one  of  .their  greateft  obje61:ions  againfl:  the 
gofpel,  was,  that  it  offered  falvation  to  the  Geri- 
tiles. 

Hypocrites  are  apt  to  value  themfelves  upon 
their  external  privileges,  and  to  confine  falvation 
to  themfelves  and  thofe  of  their  party  and  com- 
plexion. The  fincere  Chriftian  values  his  exter- 
nal privileges  as  means  of  holinefs.  He  rejoices 
in  them,  not  as  what  di really  intitie  him  to  heaven, 


,Serm.  XIII.]]        Chrijlian  Religion,  16$ 

but  as  what,  he  hopes,  may  be  the  means  of  fitting 
him  for  heaven.  PofTeffed  of  the  benevolent  Spirit 
of  the  gofpel,  he  wifhes  that  others  may  enjoy  the 
fame  privileges  with  himfelf.  He  choofes  to  think, 
that  there  is  much  real  godlinefs  among  thofe  who 
have  never  known  all  his  advantages,  or  joined 
themfelves  to  his  community.  On  fuch  he  looks 
rather  with  compaiTion  than  contempt ;  and  on 
himfelf,  with  concern  rather  than  confidence.  He 
admires  the  fovereign  grace  of  God,  which  has 
made  him  to  diifer,  and  he  is  folicitous  fo  to  im- 
prove the  gracious  diftinSlion,  that  it  may  turn  to 
his  falvation — not  to  his  condemnation. 

III.  The  ApoRle  tells  them,  that,  "at  that  time, 
they  were  without  Chrift." 

To  the  Jews  were  chiefly  confined  the  difcover- 
ies  which  God  made  of  a  Savior  to  come.  From 
them,  in  their  captivities  and  difperfions,  the  Gen- 
tiles obtained  that  knowledge  which  they  had  of 
this  wonderful  and  glorious  perfon.  The  knowl- 
edge which  they  thus  acquired,  was  imperfect, 
mixed  with  error  and  uncertainty,  and  at  beft,  ex- 
tended only  to  a  few.  The  Jews,  in  the  times  near 
to  Chrift's  appearance,  had  generally  embraced  the 
opinion,  that  the  Mefliah,  in  the  chara6ler  of  a  tem- 
poral prince,  would  ere6i;  a  kingdom  in  their  coun- 
try, and  give  tke77i  dominion  over  the  other  nations 
of  the  earth.  However  they  might  glory  in  the  ex- 
pectation of  fuch  a  Savior,  the  Gentiles  conterri- 
plating  him  in  this  character,  would  regard  his  ap- 
pearance as  a  calamity,  rather  than  a  bleffing.  As 
the  Gentiles  in  general  had  no  knowledge  of  Chrift, 
and  what  imitations  were  given  them  by  the  Jews, 
were  uncertain  and  erroneous,  the  Apoftle  might 
truly  fay,  "  They  were  without  Chrift." 

What  think   you  of   their   condition  ? — Was  it 

not  exceedingly  to  be  lamented  ? — How  affefting 

muft  it  be  to   this  benevolent  Apoftle,  to  fee  whole 

nations— innumerable  multitudes  of  intelligent  and 

L 


i66  Duties  of  the  [Serm.  Xllli 

immortal  beings,    involved  in  guilt  and  ruin,    and 
ignorant  of  the  only  way  of  deliverance  ?  Can  you 
wonder,  that  he  encountered  To  many  dangers  and 
deaths  to  fpread    amjong  thefe   poor    Gentiles,   the 
knowledge  of   the  Redeemer's  name  ?  But  let  me 
afk  you,  Why    uras  this    knowledge    defirable  ?— • 
Was  it  not,  that,  by  faith  in    him,    and  fubmifTioni 
to  him,  they  might  obtain  an  intereft    in  the  great 
falvarion  which  he  has  brought  to  a  guilty  world  ? 
You  have  the  knowledge  of   Ch'ift.     To  you  his 
gofpe!  has  come.     But   if   you  live    in    unbelief, 
what  benefit  do   you  expecl  from  him  ? — What  is 
your  condiiion  better   than  theirs  ? — You  will  fay, 
*'  You  .iie  not  in  unbelief  :  You  acknowledge,  that 
Jefus  is  a  divine  Savior,  and  his    gofpel    a    divine 
revelation."     Thus  far  is  well.  But  have  you  fub- 
mitted  to  Chiift  as  a  Savior?  Are  you  governed  by 
his  gofpel  ?  If  not,  your  faith  is  vain  ;  it  will  nev- 
er f<vve  you.     When  your   faith  is  accompanied 
with  repentance  of  fin,  and  a  purpofe  of  new  obe- 
dience ;  when  it  produces  an  habitual  conformity 
of  heart  to    the    religion   v/hich  Chrift  has  taught, 
then  you  have    believed  to' the  falvation    of   your 
fouls.     Until  you    have  fuch    a   faith  as  this,  you 
•areas  truly  without  Chrill,  as  they  who  have  nev- 
er heard  of  him.      If   you  think  the    condition  of 
the  heathens    deplorable,    becaufe    they  have    not 
heard  of  Chrift,  how  deplorable  muft  be  your  con- 
dition, who  have  heard  of   him,    and   yet  in  heart 
rejecl  him  ?— If  they  perifh.  it  may  be   pleaded  in 
mitigation  of   their  doom,  that   they  knew  not  the 
way  of  deliverance.    But  for  you  who  believe,  that 
God   has  fent  his  Son  to  redeem  you,  what  excufe 
can  be   urged,  if  ftill  you  defpife  the  falvation  of- 
fered you  ? — That  knowledge,  which  \  ou  think  fo 
diflinguirning  a  privilege,  will  turn  to  your  great- 
er condemnation.     Go   then,    humbly    fubmit   to 
this  Savior,  and  penitently  rely  on  his    atonement, 
and  thus  fecurs  an  intereft  in  the  falvution  which 


Serm.  XIIJ.]       Chrijimn  Religion,  167 

he  has  purchafed,  left  you  fall  under  a  more  aw- 
ful doom,  than  they  who  are  without  ttie  knowU 
edge  of  him.  Every  day  you  live  in  impenitence, 
your  condition  is  in  fome  refpefts  more  dangerous 
than  theirs,  to  whom  the  word  of  falvation  has  nev- 
er been  fent. 

IV.  The  Apoflle  farther  ofcferves,  that  thefe  E. 
phelians  were  "  aliens  from  the  commonwealth  of 
ifrael."  ,  , 

To  the  Ifraelites  pertained  the  fervice  of  God. 
To  the  forms  of  worfhip  inftituted  in  the  Mofaic 
law,  none  were  admitted  but  Jews,  and  fuch  as  were 
profelyted  to  the  Jewifti  religion.  All  uncircum- 
cifed  heathens  were  excluded  as  aliens.  The  A- 
poftle  fays,  verfe  14,  '^  Chrift  has  broken  down 
the  middle  wajll  of  partition,  which  was  between 
us  i"  between  Jews  and  Gentiles,  He  alludes  to 
the  partition  wall  in  the  temple,  which  feparated 
the  court  of  the  Gentiles  from  the  holy  place,  into 
which  the  Jews  might  enter  ;  but  no  alieii  could  be 
admitted. 

The  gofpel  has  inftituted  a  fervice  more  pure 
and  fpiritual  than  that  appointed  hy  the  law  of 
Mofes  ;  and  all  Chriftians  are  a  holy  priefthood, 
to  offer  up  fpiritual  facrifices,  acceptable  to  God, 
through  Jefus  Chrift.  By  his  blood  they  have 
boldnefs  to  enter  into  the  holieft,  in  a  new  and  liv- 
ing way. 

Now  if  the  Gentiles  were  unhappy  in  an  exclu- 
lion  from  the  fervice  of  the  Jewifti  fanfluary,  How 
guilty  are  they  who  exclude  themfelves  from  the 
more  excellent  fervice  of  the  Chriftian  church  ? 
If  they  who  were  denied  admiflion  to  the  aticient 
temple,  were  in  fo  dangerous  a  cafe,  Hov*r  awful  is 
the  cafe  of  thofe,  who  contemptuoufly  turn  away 
from  gofpel  ordinances,  when  their  attendance 
is  not  only  permitted,  but  required  ? 

We  have  much  ftronger   inducements  to  attendi 
on  the  fervice   of  God  under  the  gofpel,  than  Geri- 
La 


i6S  Duties  of  the  [Serm.  XIII. 

tiles  could  have  to  join  themfelves  to  the  common- 
wealth of  Ifrael.  The  Chriftian  fervice  is  morff 
limple  and  eafy,  more  pure  and  fpirifial,  than  the 
Jewifh  ;  fuccefs  is  more  furelv  promifed  ;  greatet 
aflillance  is  offered;  richer bleffings  are  exhibited; 
theinrercefiion  of  an  allprevailing  Mediator  is  more 
exprefsly  revealed. 

If  fome  of  thofe  friends,  with  whom  tve  mingle 
in  our  common  employments  and  amufements, 
were  under  an  abfolute  exclufion  from  the  privil- 
ege of  uniting  in  the  devotions  of  the  church,  and 
attending  on  the  means  of  knowledge  and  falvation, 
Ihould  we  not  think  them  very  unhappy  ? — Should 
we  not  look  upon  them  with  fenfibie  pity  and  con- 
cern, whenever  we  met  them  ?  In  the  good  provi- 
dence of  God,  we  are  allowed  this  privilege.  But 
how  many  defpife  it  ? — They  who  will  not  ufc  a 
privilege  when  they  have  it,  are  not  at  all  the  bet- 
ter for  it.  Their  condition  is  no  happier,  than  if 
they  riever  had  received  it  :  Nay  ;  it  is  more — far 
more  guilty  and  wretched.  The  Apollle  fpeaks  of 
thofe,  who  put  from  them  the  word  of  God,  as 
judging  themfelves  unworthy  of  eternal  life,  and 
bringing  on  their  fouls  a  wonderful  defl;ru6tion. 

V.  The  x4tpoftle  adds  :  '•  They  were  ftrangers 
from  the  covenants  of  promife." 

A  covenant,  in  common  acceptation,  is  an  a- 
greement  bttv/een  two  parties,  in  which  a  promife 
is  made  by  the  one,  on  certain  conditions  to  be 
performed  by  the  other.  God's  dealings  with  men 
are  called  by  this  n.ime  in  allulion  to  fuch  ufages 
among  them.  Though  there  is  not  an  exa6l  fimil- 
arity  in  all  points,  yet  there  is  a  refcmblance  in 
this  main  point,  that  we  become  entitled  to  prom- 
ifed  bleflings  by  a  compliance  with  required  con- 
ditions. But  then,  it  fhould  be  remembered,  what- 
ever the  conditions  are,  they  in  no  fenfe  defervt 
the  blefhngs  ;  nor  are  they  performed  by  our  own 
independent  ability  ;  nor  is  the  confent  to  perform 


Serm.  XIII.]         Chrijlian  Religion.  169 

them,  optional,  as  in  humajn  covenants  :  But  the 
bleffings  promifed  are  gifts  from  God — the  condi- 
tions required  are  performed  by  grace  derived  irona 
him — and  the  whole  plan  of  the  covenant  is  conlli- 
tuted  for  us  by  his  wifdom,  and  enjoined  upon  us 
by  his  authority. 

It  is  obfervable  ;  the  Apoftle  here  fpeaks  of 
covenants,  more  than  one.  So  in  Romans  ix.  4. 
jHe  fays,  "  To  the  Jews  belonged  the  covenants. 
He  probably  refers  to  the  covenant  with  Abraham, 
which  becaufe  it  was  feveral  times  renewed  and 
promulged,  may  be  called  The  Covenants. 

This  was  eminently  a  covenant  of  promife.  It 
contained  that  great  and  glorious  promife, 
which  is  the  fubftance  of  the  gofpel,  that  the  Lord 
would  be  a  God  to  him  and  10  hjs  feed,  through  that 
Savior,  in  whom  all  the  families  of  the  earth  ftiould 
be  bleffed.  This  covenant  with  Abraham  was  re* 
peated  to  Ifaac  and  to  Jacob  ;  and  afterward  pro- 
claimed to  the  nation  of  the  Jews  ;  it  was  illuftrat- 
ed  and  explained  by  the  prophets,  and  ftiU  more 
fully  difplayed  and  confirmed  by  the  gofpel.  Thi^ 
was  properly  the  covenant  of  grace  ;  and  it  em^ 
braced  all  believers  of  all  nations,  as  well  as  the 
natural  defcendants  of  Abraham.  "  As  many  as 
are  of  the  faith  are  bleffed  with  faithful  Abra- 
ham." "  They  who  are  Chrifl's,  are  Abraham's 
feed,  and  heirs  according  to  the  promife."  "  The 
blefling  of  Abraham,"  that  God  would  be  a  God  to 
him  and  his  feed,  "  iscorae  on  the  Gentiles  through 
Jefus  Chriff." 

Now  the  Apoftlc  obferves,  that  the  Gentiles  were 
ilrangers  to  this  covenant  of  promife.  The  dif- 
coveryofit,  until  the  Savior  came,  was  almoll 
wholly  confined  to  the  Jews.  How  unhappy  was 
the  condition  of  the  Gentile  world,  in  th  jfe  darl^: 
and  benighted  ages,  which  preceded  ihe  gofpel  I 
They  knew  the  judgment  of  God,  that  finners  like 
them,  were  worthy  of  death ;  but  knew  not  the  wav 

L3 


ty^  Duties  of  the  [Serm.  XIII, 

of  pardon  and  peace.  They  had  only  a  general 
apprehenfion  of  God's  goodnefs,  not  any  exprefs 
promife,  on  which  to  ground  their  hope.  Moft  of 
them  had  fuch  aibfurd  notions  of  the  divine  char- 
after,  and  fuch  faint  conceptions  of  futurity,  that 
they  funk  down  into  an  unfeeling  ftupidity.  *'  They 
walked  in  the  vanity  of  their  mind,  having  their 
underftanding  darkened,  being  alienated  from  the 
life  of  God  through  the  ignorance  that  was  in  them 
becaufe  of  the  blindnefs  of  their  hearts,  and  being 
pall  feeling,  gave  themftlves  over  to  work  all  un- 
ci eannefs  with  greedinefs." 

Happy  are  we  in  a  full  difcovery  of  the  cove- 
nant of  grace.  In  the  gofpel  which  is  come  to  us, 
the  bleffings  of  pardon  and  eternal  life,  are  more 
exprefsly  promifed,  and  that  faith  and  repentance, 
which  are  the  conditions  of  thofe  bleflings,  are 
more  clearly  flated,  than  they  were  in  former  dif- 
penfations.  And  if  we,  who  are  acquainted  with 
the  terms  and  the  promifes  of  the  covenant,  final- 
ly rejeO;  them,  our  cafe  will  be  far  more  wretched 
than  theirs  who  were  flrangeis  to  them.  "  It  had 
been  better  for  us  not  to  have  known  the  way  of 
righteoufnefs,  than,  afterwe  have  known  it,  to  turn 
from  the  holy  commandment  delivered  unto  us/' 
Let  us  then  flee  for  refuge  to  lay  hold  on  the  hope 
fet  before  us.     I  proceed  to  obferve, 

VI.  The  Gentiles  are  faid  to  "have  had  no 
hope."  They  had  no  clear  and  diftinft  hope  of  a 
future  exiftence'. 

Many  of  them  fcarcely  believed,  or  even  thought 
of  a  life  beyond  this.  They  had  no  apprehenfion, 
hardly  the  idea  of  a  reftoration  of  the  body.  Thofe 
tvho  believed  a  future  ftate,  had  but  obfcure,  and, 
fome  of  them,  very  abfurd  conceptions  of  it.  Still 
more  ignorant  were  they,  of  the  qualifications  ne- 
ceiTary  for  happinefs  after  death.  Some  difcovery 
bf  thefe  important  matters  was  made  by  the  Jewish 


Serm.  XIII.]         Chnjtiaii  Religion,  lyi 

revelation  ;  but  it  is  by  the  gofpel  only,  that  life 
and  immortality  are  brought  to  light. 

This  elucidates  and  confirms  the  arrangements, 
which  reaft'n  fuggefts,  in  favor  of  a  future  flaie; 
fuch  as  the  prefent  unequal  diflribution  cf  rewards 
and  puniftiments  j  our  natural  capacity  for  higher 
improvements  than  our  condition  in  this  world 
will  permit  ;  the  impoffibility  that  fuch  as  die 
young  fhould  ever  anlwer  the  purpofes  of  a  ration- 
al exiftence,  unlefs  they  exift  in  another  flate;  the 
ardent  defire  of  immortality  which  is  implanted  in 
every  bread,  and  which  fenfibly  operates  in  all, 
except  where  it  is  overpowered  by  corrupt  princi- 
ples and  vicious  habits.  And  befides  thefe  ;  it  has 
made  explicit  declararions  and  promifes  of  theref- 
uneflion  of  the  body  and  a  future  cxiftence,  and 
confirmed  them  by  a  plain  obvious  fa6l,  the  ref- 
urreftion  and  afcenfion  of  Jefus  Chrift,  the  Son  of 
God,  and  a  teacher  fent  from  him. 

It  has  not  only  taught  us  in  general,  that  there 
will  be  another  life,  but  has  informed  us  of  many 
important  circumftances  relating  to  it  ;  particular- 
ly, that,  in  fome  unknown  period  of  duration, 
there  will  be  an  end  of  the  human  fucceffion,  and 
of  the  probationary  exiftence  of  mankind — that 
then  will  commence  a  general  judgment  of  the 
world — that  unto  this  judgment  will  be  brought 
every  work  of  man,  with  every  fecret  thing — that 
rewards  and  punifhments  will  be  difpen fed  accord- 
ing to  men's  different  chara6lers,  and  proportioned 
to  their  different  degrees  of  holinefs,  or  wickednefs 
— that,  in  the  conclufion  of  the  judgment,  the  wick- 
ed will  go  away  into  eyerlafting  punifhment,  and 
the  righteous  into  life  eternal. 

We  have  now  a  glorious  hope  fet  before  us. 
Guilty  and  unworthy  as  we  are,  we  may  be  recon- 
ciled unto  God  by  the  death,  and  faved  by  the  life 
of  Jefus.  So  rich  and  extenfive  is  the  grace  re- 
vealed in  the  gofpel,  that  a  conCcioufnefs  of  pall 
L4 


172  Dut'm  of  the  [Serm,  XIII. 

guilt  is  no  juft  ground  of  difcouragement  to  thcfe 
who  feel  the  workings  of  godly  forrow,  and  the 
refolutions  of  new  obedience.  "  The  righteouf- 
nefs  of  God,  through  the  faith  of  Chrift  is  unto  all, 
and  upon  all  them  who  believe,  and  there  is  no 
difference." 

Do  we  think  with  compaffion  and  concern  on  the 
cafe  of  thofe.  who  know  not  the  way  of  peace,  and 
have  no  hope  ? — Let  us  not  then  defpife  the  ^o^ 
rious  hope  propcfcd  to  us,  but  receive  it  with 
thankfulnefs  and  joy.  In  a  way  of  repentance  la» 
ward  God,  and  faith  toward  our  Lord  Jefus  ChriH, 
the  gofpel  fets  before  us  the  hope  of  a  glorious 
immortality  ;  but  if  ive  continue  in  unbelief  and 
impenitence,  we  can  have  no  part  in  the  matter. 
Are  there  not  many,  who,  if  they  were  to  fpeak  fe*- 
lioufly,  mull  confefs,  that  by  the  terms  of  the  gof^ 
pel,  they  are  excluded  from  the  bleffednefs  pro- 
pofed  ?  Will  you  live,  as  the  Gentiles  formerly 
hved,  without  hope  ?  Will  you  put  yourfelves  in 
a  condition  worfe  than  theirs,  when  you  enjoy  fo 
high  advantages  ?  Will  you  turn  the  means  of 
hope  into  occafions  of  prefent  guilt  and  future  def- 
pair  ?  Lay  hold  on  this  hope,  while  it  is  within 
your  reach-— Seek  for  eternal  hfe  by  a  patient  con- 
tinuance in  well  doing — Give  diligence  to  the  full 
affurance  of  hope  to  the  end — Be  not  flothful,  but 
followers  of  them,  who  through  faith  and  patience 
inherit  the  promifes. 

•  VII.  The  laft  cbara6ler  of  thefe  Gentiles  is,  that 
**  they  v/ere  without  God  in  the  world,"  They 
were  Atheifts  in  a  world,  in  which  God  was  man- 
ifeft. 

The  Heathens  generally  had  fome  apprehenfioh 
r.f  a  Deity  ;  but  they  were  without  a  knowledge 
of  the  one  true  God,  and  without  a  jull  idea  of  his 
chara^er.  Thev  did  fervice  to  them,  uho  by  na- 
ture were  no  gods  ;  or,  if  they  knew  fomething  of 
God,  yej  *'  they  glorified  him  not  as  God,  nci;her 


vere  thankful,  hnt  became  vam  in  their  imagma- 
tions,  and  changed  the  truth  of  God  into  a  lie.  and 
worfhipped  and  ferved  the  creature  wioi'e  than  the 
Creator,  who  is  bleffed  forever." 

To  us,  who  have  been  early  taught  the  exift* 
eia,ce  and  government  of  one  Supreme,  all  Perfeot 
Being,  nothing,  is  more  unaccountable,  than  the  a.;, 
theifm  and. idolatry,  which  have  appeared  in  the 
world.  To  us  it  is  aftonifiiing,  that  any  (liould 
deny  the  ejiiftence  of  an  eternal,  independent  powr 
er,  and  afqribe  to  chance  and  fate  ail  the  things 
which  we  behold  ;  and  no  Lefs  aftonilhing,  that 
ai|iy.  (hould  imagine  the  godhead  to  be  like  unto 
gold  and  fjlver  and  ftone,  graven  by  art  and  man's 
device* 

But  while  we  condemn  the  atheifl:  and  the  idol- 
ater, let  us  take  heed  left  we  alfo  fall  under  the 
iaroe  condemiQation.  Many,  who  profefs  to  know 
God,  in  works  deny  him.  Many,  who  would  not 
kneel  to  a  graven  image,  or  praftrate  themfelves 
before  the  riling  fun.  Hill  ferve  the  creature  more 
^han  the  Creator,  love  mammon  more  than  God, 
and  are  governed  more  by  their  ov/n  lulls  than  by 
his  will. 

However  clearly  you  can  demonftrate  the  exift- 
ence  and  providence  of  God,  and  whatever  ration- 
al lentiments  you  entertain  concerning  his  charac- 
ter and  government  ;  if  you  feek  not  his  favor 
with  your  whole  heart,  and  in  preference  to  every 
worldly  interefl — if  you  forget  him  in  your  or- 
dinary concerns,  and  acknowledge  him  not  in  your 
daily  wants  and  fupplies — if  you  negle£l  to  main- 
tain communion  with  him  by  mediation,  thankf- 
giving  and  prayer — if  you  indulge  a  temper,  and 
purfue  a  courfe,  contrary  to  his  will  ;  you  are  as 
really,  as  the  atheift,  without  God  in  the  world. 
While  you  condemn  thofe,  who,  in  contradi6lion 
to  the  plaineft  evidence,  fay,  there  is  no  God, 
How  will  you  juftify  ycurfelvcs,    who    in  centra- 


174  Duties  of  the,  &c.      [Serm.  XIIL 

cli6Vion  to  j^our  own  belief,  live  as  if  there  were  no 
God? 

There  are  more  atheifts  in  the  world,  than  pro- 
fefs  them 'elves  fUch.  "  The  tranfgreffion  of  the 
wicked  faith,  There  is  no  fear  of  God  before  his 
cyts."  How  unaccountable  is  the  flupidity  of  fin- 
ners !  God  is  not  far  from  them  :  He  loads  them 
with  bleffings,  fatis6es  them  with  good,  fills  them 
with  gladnefs  ;  yet  they  know  him  not,  or  will  not 
regard  him.  This  God  calls  the  heavens  to  behold 
with  aftonilhment  :  "I  have  nourifhed  and  brought 
up  children,  but  they  have  rebelled  againft  me. 
The  ox  knoweth  his  owner,  and  the  afs  his  maf- 
ter's  crib  ;  but  Ifrael  doth  not  know — my  people 
doth  not  confider.  Who  hath  heard  fuch  a  thing  ? 
Hath  a  nation  changed  her  gods,  which  yet  are  no 
gods  ?  But  my  people  hath  changed  their  glory 
for  that  which  doth  not  profit.  They  have  forfak- 
en  me,  the  fountain  of  living  water,  and  have  hew- 
ed them  out  broken  cifterns,  which  can  hold  no 
water." 

Let  us  lament  the  atheifm  and  idolatry  of  our 
own  hearts.  Since  we  know  God,  let  us  glorify 
him  as  God,  by  thankfulnefs  and  obedience.  Let 
us,  by  the  difcoveries  of  his  charafter  made  before 
our  eyes,  and  the  exercifes  of  his  goodnefs  which 
we  daily  experience,  be  pei;fuaded  to  prefent  our- 
felves  living  facrifices,  holy  and  acceptable  to  him  ; 
for  this  is  our  reafonable  fervice. 


SERMON     XIV. 


EPHESIANS  ii.    13 18. 


Bui  now  in  Chrijl  Jefus,  yt  loho  fometimes  were  Jar 
c^  are  made  nigh  by  the  blood  of  Chriji.  For  he 
is  our  peace,zuho  hath  madt  both  one,  and  hath  brok- 
en down  the  viiddle  wall  of  partition  between  us ; 
having  abolijhed  in  his  Jlejh  the  enmity,  even  the  law 
qf  commandmints  contained  in  ordinances,  for  to 
T^ake  in  himflf  of  twain  one  new  man^  fo  making 
peace  ;  awd  that  he  might  rtconcile  both  unto  God  in 
one  body  by  the  crofs,  having  Jl.ain  the  tnmity  thereby; 
and  came  and  preached  peace  to  you  who  were  afar 
qff,  and  to  them  that  were  nigh  ;  for  through  him 
we  both  have  an  accefs  by  one  Spirit  unto  the  fa^ 
ther. 


IN"  the  preceding  veiTes,  the  Apoftle 
reminds  the  Gentile  believers  in  Ephefus,  in  what 
refpefts  they  had  formerly  lived  at  a  diftance  from 
God.  They  were  Gentiles  in  the  fiefh — they  were 
By  Jews  defpifed,  as  not  having  the  mark  and  fign 
of  God's  people — they  were  without  the  knowl- 
edge of  Chrifl; — they  were  excluded  from  the  priv- 
ilege of  worfhipping  God  in  his  fa'n6tuary — they 
were  flrangers  to  the  gracious  promife  of  the  cove- 
enant — they  had  no  (ort  hope  of  a  future  life — 
and  they  were  without  God  in  the  world. 


tjS  Duties  of  the  [Serm.  XIV, 

In  the  words  now  read,  he  defcribes  that  happy 
ftate  of  neainefs  to  God,  into  which  they  were 
brought  by  the  gofpel.  "He  fays,  verfe  13,  "Ye 
who  fornetimes  were  far  off,  are  made  nigh  by  the 
blood  of  Chrift."  The  circurnftances  of  this  near- 
nefs  he  diftinftly  illuftrates  in  the  following  words, 
which  we  will  now  open  and  apply. 

I.  They  were  brought  within  the  church  of  God, 
and  admitted  to  equal  privileges  with  his  ancient 
people  the  Jews. 

The  feed  of  Abraham  were  the  people,  whom 
God  chofe,  and  whom  he  caufed  to  approach  near 
to  himfelf.  To  them  he  fhewed  his  ftatutes  and 
his  judgments  ;  he  dealt  not  fo  with  any  other  na- 
tion.    The  Gentiles  he  left  afar  off  from  him. m. 

"But  now,"  fays  the  Apoftle,  ^' thefe  are  made  nigh 
in  Chrift,"  as  well  as  the  Jews.  "  Chrift  is  our 
peace."  He  has  made  a  peace — a  union  between 
Jews  and  Gentiles.  "  He  has  made  both  to  be 
one."  He  has  formed  them  into  one  church,  an4 
given  them  an  equal  fhare  in  gofpel  privileges,  fo 
that  one  has  no  preeminence  above  the  other. — 
Chrift  fays,  "  I  lay  down  rpy  life  for  the  fheep  ;" 
not  merely  for  thofe  of  the  ancient  fold  ;  "  for  I 
have  other  ftieep,which  are  not  of  this  fold  :  Them 
alfo  I  muft  bring. and  they  ftiall  hear  my  voice,  and 
there  fliall  be  one  fold  and  one  ftiepherd." 

"  He  has  broken  down  the  middle  wall  of  parti- 
tion which  was  between  us."  He  has  aboliftied  the 
ceremonial  law,  which  was  a  wall  of  feparation  be- 
tween Jews  and  other  nations.  The  Apoftle  al- 
ludes to  the  wall  in  the  temple,  which  divided  the 
court  of  the  Gentiles  from  the  holy  place,  where 
the  Jews  were  allowed  to  worfliip.  On  this  wall, 
Jofephus  fays,  it  was  written,  *'  that  no  alien  might 
go  through  it." 

The  Apoftle  adds,  "  Chrift  hath  aboliftied  in  his 
ilefii  the  enmity,  even  the  law  of  commandments, 
confifting  in  ordinances,  to  make  in  himfeif  of  two 


Serm.  XIV.]  Chrijlian  Religion*  177 

one  nerv  man,  fo  making  peace"  between  them..i** 
That  which  made  the  enmity,  or  feparation  betweett 
Jews  and  Gentiles  was  the  law  of  ceremonies  and 
ordinances  ;  for  thefe  were  peculiar  to  the  Jews  •— ^ 
Uncircumcifed Gentiles  were  not  admitted  to  them. 
Thefe  Chrift  has  abolifhed  in  his  flefli.  The  great 
intention  of  them  was  to  prefigure  Chrift's  fuffer- 
ings  in  the  flefh  for  the  fins  of  the  world.  When 
he  offered  himfelf  on  the  crofs,  he  abolifhed  thefe 
ordinances  as  being  no  longer  of  ufe,  and  thus  re- 
moved the  enmity,  or  the  occafion  of  diftin£lion 
between  Jews  and  Gentiles.  So  the  Apoftle  fays 
in  his  epillle  to  the  Coloffians.  "  He  hath  made 
peace  through  the  blood  of  the  crofs,  and  hath 
blotted  out  the  hand  writing  of  ordinances,  which 
was  againft  us"  Gentiles,  *'  and  hath  taken  it  out 
of  the  way,  having  nailed  it  to  the  crofs." 

As  the  death  of  Chrift  was  defigned  alike  for  the 
benefit  of  all  nations,  fo  when  he  removed  the  law 
of  ceremonies  given  to  the  Jews,  he  inftituted  a 
more  fimple  way  of  worftiip,  which  fhould  be  com- 
mon to  Gentiles,  as  well  as  Jews.  As  he  made  nt> 
diftindion  between  them  in  the  defign  of  his  death, 
fo  he  would  allow  none  to  be  made  in  regard  of  the 
privileges  of  his  worfhip;  but  would  reconcile  both 
in  one  body. 

You  here  fee,  and  you  ought  to  remember,  that 
one  great  defign  of  Chrift's  death  was  to  abolifh 
former  diftin6lions,  to  unite  all  nations  in  one 
church,  and  to  create  in  himfelf  one  new  man,  fo 
making  peace.  He  has  purchafed  the  church  with 
his  blood,  and  his  church  is  one.  Though,  for  the 
convenience  of  worfhip,  it  may  be  divided  into 
many  members,  ftill  it  is  one  body  in  him.  He 
is  the  head  of  the  church,  and  the  Savior  of  the 
body. 

Hence  it  follows,  that  all  contentions,  divifions 
and  feparations  in  the  church  of  Chrift, are  a  dire£t 
Oppofition  to  the  defign  of  his  death.  As  the  mem- 


f 


178  Duties  of  the  [Ser?;!.  XIV; 

bers  of  a  particular  church  ought  to  walk  together 
\n  peace,  fo  particular  churches  flbould  maintain 
communion  with  one  another.  Theyfhould  coop- 
erate in  building  up  the  great  kingdom  of  their 
common  Lord,  until  they  all  come  in  the  unity  of 
the  faith  and  of  the  knowledge  of  the  Son  of  God, 
unto  the  meafure  of  the  flature  of  the  fulnefs  of 
Chrift.  Chrifiians  may  entertain  different  opin- 
ions in  the  lefs  important  do£lrines  of  the  gofpel, 
and  may  pra6lice  different  ufages  in  the  worfhip  of 
God  ;  but  as  long  as  they  hold  the  head,  on  which 
all  the  members  depend,  and  as  Jong  as  they  call 
on  the  name  of  the  fame  Lord  Jefus  Chi  ill,  they 
fliould  regard  and  treiit  each  other  as  fellow  mem- 
bers in  him. 

Mofl  of  the  Churches  planted  by  the  Apoflles, 
confided  both  of  Jev/s  and  Gentiles.  Thefe,  having 
been  differently  educated,  and  flill  retaining  fomc 
of  their  ancient  habits,  often  fell  into  troublefome 
contentions.  But  in  thefe  cafes  Paul  always  incul- 
cated forbearance,  condefcenfion  and  charity. 
While  he  required  the  churolies  to  purge  out  the 
openly  wicked  and  ungodly,  he  cautioned  believers 
not  to  judge  and  condemn  one  another  for  circum- 
flantial  differences,  and  exhorted  them,  wherein 
they  were  agreed,  to  walk  by  the  fame  rule. 

If  we  fepara.e  from  the  communion  of  our  breth- 
ren for  differences,  which  enter  not  into  the  effence 
of  religion;  or  if  we  renounce  fellowfliip  with  par- 
ticular churches,  which  Hill,  we  have  reafon  to 
hope,  Chrift  has  owned  and  bleffed,  we  not  only 
oppole  the  plain  inftru6lions  of  the  gofpel,  but 
counterafl  one  great  defign  of  Chrift's  death, which 
was  to  deftroy  all  enmity,  and  reconcile  his  difci- 
plcs  in  one  body. 

It  is  the  duty  of  all  Chrifiians  to  excite  one  an- 
other to  love  and  good  works,  and  to  unite  in  ad- 
vancing the  common  interefl;  of  pure  religion. 

They  are  to  feek,  not  merely  their  own  profit,  but 


Serm.  XIV.]        ,  Chrijlian  Religion,  tyg 

the  profit  of  many.  They  are  not  only  to  confuU, 
each  one  his  own  perfonal  edification  ;  but  to  flu, 
dy  the  things  which  make  for  peace,  and  the  things 
wherewith  they  may  edify  one  another. 

II.  Thefe  Ephefians  were  brought  near  to  God, 
as  they  were  admitted  to  enjoy  the  gofpely  which  is 
a  difpenfation  of  grace  and  peace, 

Tiie  Apollle  fays,  *'  Chrift  came  and  preached 
peace  to  you  who  were  afar  off,  and  to  them  that 
are  near."  Chrift;  came  to  the  Ephejians,  not  per- 
fonally,  but  by  the  miniftry  of  his  Apoftles,  and 
preached  pardon  and  falvation  to  them,  as  well  as 
to  the  Jexjos. 

If  it  is  a  happinefs  to  enjoy  peace  with  God,  it 
is  a  privilege  to  hear  it  proclaimed,  its  nature  ex- 
plained, and  its  terms  propofed.     *'  Bleffed  are  the 

people,  who  know  the  joyful  found." *'  How 

beautiful  are  the  feet  of  him,  that  bringeth  good 
tidings,  that  publifheth  peace,  that  bringeth  glad 
tidings  of  good,  that  publifheth  falvation,  that  faith 
unto  Zion,  Thy  king  reigneth." 

As  thejews  were  faid  to  be  near  to  God,  becaufe 
to  them  pertained  the  giving  of  the  law  and  thefer- 
vice  of  the  fanduary  ;  fo  thefe  Gentiles  were  now 
faid  to  be  made  nigh,  becaufe  to  them  was  preach- 
ed the  gofpel  of  'peace,  and  the  offer  of  falvation 
through  a  Redeemer. 

If  Mfy  were  near  to  God  in  the  enjoyment  of 
Paul's  miniflry,  we  alfo  are  near  ;  for  to  us  are 
committed  the  truths  taught  by  his  miniftry.  The 
do6liines  which  the  Apollles  preached,  are  contain- 
ed in  their  writings.  Thefe,  through  the  good  Prov- 
idence of  God,  are  in  our  polTefiion:  We  maycon- 
iult  them  in  the  hours  of  retirement ;  we  may  hear 
them  opened  and  applied  in  the  fan6luary  of  God. 
We  need  not  fay,  •'  Who  fhall  afcend  into  heaven, to 
bring  Chrill  down  from  above?  Or, Who  fliall  de- 
fcend  into  the  deep,  to  bring  Chrift  up  from  the  dead?" 


i8o  .  Duties  of  the  [Serai.  XIY. 

—For  the  word  is  nigh  us,  even  that  fame  wofd 
of  falvation  which  Chrift  preached,  firft  in  his  own 
perfon,  and  then  by  the  miniftry  of,  his  Ajx>ftles. 
— We  are  the  people,  who  know  the  jO\  ful  found, 
and  to  whom  peace  through  Jefus  Chrift  is  jjro- 
claimed.  God  has  brought  us  near  to  himfelf,  to 
do  his  fervice  in  the  tabernacle.  He  has  fent  to  us 
the  gofpel  of  his  Son  :  In  the  mid II  of  us  he  has 
eftabiifhed  his  churches  :  We  are  invited  to  be- 
hold the  beauty  of  the  Lord,  and  to  inquire  in  his 
temple. 

Our  high  privileges  are  not  the  eflPefts  of  our 
own  previous  choice,  but  of  God's  fovereign  grace. 
He  ha5  revealed  to  us  thofe  glorious  things,  which 
are  hidden  from,  millions  of  our  fellow  finners.— 
Why  is  it  fo  ? — We  can  only  fay,  "  So  it  feemed 
good  in  his  fight." 

Let  us  remember,  however,  that  to  whom  much 
is  given,  of  them  much  will  be  required.  The 
iicarer  we  are  brought  to  God,  the  farther  ftiall  we 
be  banifhed  from  him,  if  we  defpife  his  grace.  So 
our  Lord  fays  to  Capernaum,  in  which  he  often 
preached  and  did  works  ;  "  Thou,  Capernaum, 
which  art  exalted  to  heaven,  ftialt  be  call  down  to 
hell  ;  for  if  the  mighty  works  which  have  been 
done  in  thee,  had  been  done  in  Sodom,  it  would 
have  remained  until  this  day.  Therefore  it  fhall  be 
more  tolerable  for  Sodom  in  the  day  of  judgment, 
than  for  thee." 

III.  Among  thefe  Ephefians,  many  were  brought 
near  to  God  by  the  renovation  of  their  fouh  after  his 
image. 

The  Apollle  fays  to  them,  "  Jn  Chrift  ye  are 
made  nigh,  for  he  is  our  peace,  who  hath  made 
both  one,  and  hath  abolifhed  the  enmity,  to  make 
in  himfelf  of  twain  one  new  man.'* 

It  was  the  defign  of  the  gofpel,  not  only  to  unite 
Jews  and  Gentiles  in  one  church,  but  to  make  them 
new  meUy  that  they  might  wjtlk  in  ntwnefs  of  life. — > 


Serai.  .X^ V.J  C^riji.jm  Religion,  i^i 

jVcporidingly  tli^  Apoftle,  in  the  4th  chapter,  o^- 
^jerves,  that  "  they  ijad  been  taught,  as  the  truth  is 
in  Jefus,  that  they  ftiould  put  off,  concerning  their 
former  converfation,  the  old  man,  which  is  corrupt 
according  to  the  deceitful  lufis,  fhould  be  renewed 
in  the  fpirit  of"  their  mind,  and  fliould  put  on  the 
new  man,  which,  after  God,  is  created  in  righteoiif- 
nefs  and  true  holinefs."  The  old  man  fignifies 
thofe  evil  habits  which  they  had  long  indulged  it! 
their  Heathenifm.  The  new  man  is  that  life  of 
holinefs  and  righteoufnefs  which  the  gofpel  re- 
quires. This  is  called  tr.ue  holinefs,  and  a  renewal 
of  the  fpirit,  in  diftin6lion  from  ihofe  outward 
forms  in  whichjews,  as  well  as  Heathens,  had  once 
relied. 

Now,  when  we  are  renewed  in  the  fpirit  of  the 
mind,  and  made  holy  in  the  hidden  man  of  the 
heart,  then  we  are  brought  near  to  God.  All  ha« 
bitual  fmners,how  near  foever  in  their  vifible  priv- 
ileges, are  in  their  hearts  far  from  him.  They  have 
in  them  a  carnal  mind,  which  is  enmity  againft 
God,  arid  will  not  be  fubje£l  to  his  law.  They  are 
enemies  in  their  minds  by  wicked  works.  They 
may  profefs  to  know  God  ;  but  in  v»'orks  they  deny 
him,  being  abommable  and  difobedient,  and  tinto 
every  good  work  reprobate.  But  true  Ghriftians 
are  nigh  to  God,  as  they  are  partakers  of  his  na- 
ture, renewed  after  his  image,  and  conformed  to  his 
Ghara£l;er. 

If  the  enjoyment  of  the  gofpel  brings  us  near  to 
God,  the  efficacy  of  the  golpel  on  our  fouls  brings 
us  nearer  flill  ;  for  this  affimilates  us  to  him.  jWc 
may  be  near  to  him  in  external  privile^s,  and  yet 
be  far  oif  in  the  difpofition  of  our  minds;  There 
■are  thofe,  who  draw  near  to  God  with  their  mouthi'j 
when  their  hearts  are  far  from  him.  If  we  not  on- 
ly profefs  the  v/ord  of  truth,  but  are  born  of  thl^ 
incorrupLibie  feed — this  word^  which  liveth  and.a.- 
bideth    for    evjer»    and  have  .purified  our  ib^ujs  ijti 


i82  Duties  of  the  [Serm.  XIV. 

obeying  the  truth  ;  then  we  may  properly  be  faid 
to  be  made  nigh  to  God.  ••  While  we  walk  in  the 
light,  as  he  is  in  the  light,  we  have  fellowlhip  with 
him." — "When  we  dwell  in  love,  we  dwell  inGpd 
and  he  in  us,  for  he  is  love." 

Let  us  not  content  ourfelves  with  a  profeffed  and 
vifible  nearnefs  to  God,  but  feek  a  fpiritual  unioft 
with  him  in  a  participation  of  the  divine  nature. — 
Let  us  walk^with  him  in  the  exercife  of  faith  and 
iove,  in  the  contemplation  of  his  perfe6lions,  in  a 
fenfe  of  his  pretence,  and  in  the  obfervance  of  his 
commands.  When  we  are  renewed  in  the  fpiritof 
the  mind  and  walk  in  newnefs  of  life,  we  may*  be 
faid  to  come  nigh  to  God  ;  for  th«n  we  are  like 
him,  and  enjoy  communion  with  him. 

IV.  This  nearnefs  to  God  farther  implies  a  flate 
oi  peact  toiih  him. 

The  Apoftle  here  fpeaks,  not  only  of  a  reconcil- 
iation between  Jews  and  Gentiles,  but  of  a  recon- 
ciliation of  both  unto  God.  "Chrift  hath  aboHfh- 
cd  the  enmity,  that  he  might  make  in  himfelf  of 
twain  one  new  man— —and  that  he  might  reconcile 
both  unto  God  in  one  body  by  the  crofs." 

As  finners  are  enemies  to  God  in  their  minds,  fo 
they  are  objefts  of  his  holy  difpleafure.  *'  He  is 
angry  with  them  every  day."  And  his  "  falvation 
is  far  from  them."  They  fay  unto  God,  "  Depart 
from  us,  for  we  defire  not  the  knowledge  of  thy 
ways."  And  a  fentence,  correfponding  with  this 
language  of  their  hearts,  is  preoared  for  them  ; — 
*' Depart  from  me,  ye  workers  of  iniquity  ;  I  know 
you  not."  But  when  they  return  to  God  by  re- 
pentance, then  his  anger  is  turned  away,  and  the 
fentence  is  revoked.  When  their  enmity  is  flain, 
and  their  felf  exalting  thoughts  are  humbled,  then 
God  receives  them  gracioutly  and  loves  them  free- 
ly ;  he  is  merciful  to  their  unrighteoufnef*,  and  le- 
members  their  fms  no  more.  "  Being  juftified  by 
faith,   they   hayc   peace   with    God  through  Jefus 


Sbrm.  XI v.]         Chrijtian  Religion,  i%^ 

Chtift."  They  are  interefted  in  that  gracious  prom- 
ife,  *'  I  Will  be  a  Gbd  and  a  Father  to  you  ;  and  ye 
fhall  be  my  fons  and  daughters." — **  There  is  no 
condemnation  to  them,  beCaufe  they  are  in  Chrift 
Jefus,  and  they  walk  not  after  the  flefh,  but  after 
the  Spirit."  ,.   ' 

This  reconciliation  is  effefted  '*  by  the  bipod  of" 
Chrift  fhed  on  "the  crofs." — "  The  chaflifementof 
our  peace  was  laid  on  him."- — f  He    fuffered   for 
our  fins,  the  juft  for  the  unjuft,that  lie  might  bring 
hs  to  God."     And  "God  niakes  us  accepted  in  th^ 
Beloved." — '•  He  is  in  Chrift  reconciling  the  world 
to  himfelf,  not  imputing  their  trefpaffes."     Happy 
is  the  believer  thus  brought   near   unto  God.— ^ — 
*'  Bleffed  is  the  man,  whofe  trztnfgrefliohs  are  thus 
forgiven, and  his  fins  covered.     Bleffed  is  the  man, 
to  whomt  the  Lord  imputeth  riot  iniquity,    and   iii 
whofe  fpirit   there    is    no,  guile.",     He  looks  back 
with  aftoniftiment  on  his  former  ftate  of  eftrarige- 
ment  from    God,   and  on  the  falfe  fecurity  which 
he  felt,   while  all   hiS;  fins  were  unpardoned,  and 
his  guilty  foul  expofed    to   eternal   condemnation. 
He  meditates  with  thankful  admiration  on  the  mer- 
cy of  God, which  has  brought  him  within  the  found 
of   the   gofpel,    has   awakened  his  attention  to  th.e 
danger  of  his  condition  and  to  the  relief  provided, 
and  has  given  him  repentance  and  the  remiffion  of 
fins.     He  views  with  delight  the  face  of  a   recon- 
ciled God,  and  finds  pleafure  in  the  confcioufnefs 
of  a  heart  reconciled  to  him.     He  looks  forward 
with  the  joy  of  hope  to  that  day,  when  he  fhall  be 
admitted  ftill  nearer  to  God,  and  ihall  mingle  with 
faints  and  Angels  in  his    prefence,    where  is  fulnefs 
of  joy  and  pleafures  for  ever  more. 

V.  Another  circumftance  of  .the  neaxnefs  men- 
tioned in  the  text,  is  accefs  to  God,  in  Prayer.— — • 
"Through  Chrift  reconciling  us  to  God,  we  both 
hai'e  accefs  unto  the  Father," 

M2 


,1^4  Duties  of  thi  [Serm.  XIV« 

The  Jews  drew  near  to  God  hy  the  facrifices  of 
beafts  ;  we  may  come  nearer  to  him  by  the  facri- 
;ficc  of  Chrift.  Of  this  the  legal  facrifices  were  but 
types,  and  from  this  they  derived  all  their  virtue. 
And  "if  the  blood  of  beafts,  fprinkhng  the  unclean, 
fan6lified  to  the  purifying  of  the  flefh,  How  much 
more  fhall  the  blood  of  Chrift,  who  through  the 
eternal  Spirit  offered  himfelf  without  fpot  to  God, 
purge  our  confcience  from  dead  works  to  ferve  the 
living  God  ?" 

The  high  priefl  under  the  law,  having  offered 
facrifice  for  the  fins  of  the  people,  entered  by  the 
blood  of  this  facrifice  into  the  mofl  holy  place,  to 
make  interceffion  for  them  ;  and  while  he  interced- 
ed for  them  there,  they  were  praying  without.  But 
Chrift  by  his  own  blood  has  entered  into  heaven  to 
appear  in  the  prefence  of  God  for  us  ;  and  by  his 
blood  we  now  have  boldnefs  to  enter  into  the  ho- 
Jieft  in  that  new  and  living  way,  which  he  has  con- 
fecrated.  Since  we  have  fuch  an  high  prieft  over 
the  houfe  of  God,  we  may  come  boldly  to  his  feat, 
and  obtain  mercy,  and  find  grace  to  help  in  time  of 
need. 

Such  is  the  grace  of  the  gofpel,  that  it  calls  JiU'. 
ners,  under  an  awakening  fenfe  of  guilt,  to  apply 
unto  God,  as  a  God  of  mercy  in  Chrift  Jefus,  and 
gives  them  reafon  to  hope,  that  their  application 
will  not  be  in  vain.  But  there  is  a  peculiar  fenfe, 
in  which  true  believers  come  nigh  to  him.  They 
have  thofe  promifes  of  affiftance  and  acceptance, 
which  others  cannot  appropriate.  The  Apofl:le 
fays,  "  Through  Chrift  we  have  accefs  by  faith  in- 
to this  grace,  in  which  we  ftand,  and  rejoice  in 
hope  of  the  glory  of  God." — "  In  him  we  have 
boldnefs  and  accefs  with  confidence  by  the  faith  of 
him." — "The  Spirit  helpeth  our  infirmities,  and 
maketh  interceffion  for  us  according  to  the  will  of 
God." 


SiiRU.  XIV. 1       Chrijlian  Religion.  i^^ 

What  a  high  privilege  do  Chiiftians  enjoy  ?— 
They  come  daily  to  God  in  prayer  and  praife. — ■ 
They  tell  him  thqir  wants,  thank  him  for  his  boun- 
ties, and  folicit  farther  fupplies.  They  come  to 
him  in  the  name  of  a.  Mediator,who  has  purchafedr 
for  them  all  the  bleljings  which  they  need.  The)" 
come  to  him  as  a  covenant  God,  who  has  promiled^ 
that  he  will  never  forfake  them. 

When   they  have  fuch   a  clear  land  fenfible  vievv 
of  God's  holinefs,  wifdom,  power  and  grace,   as  a-, 
wakens  their  pious    affeQions,    raifes    them   above 
earthly  things,    colle6ls    and   fixes   their  thoughts,., 
and  excites  more  ardent  defires  of   heaven,   greater- 
averfion  to  fin,  and, more  adlive  refolutions  for  du- 
ty, then  may  they  be  faid  to  draw  near  to  God  with 
the  heart.     Then  they  enjoy  fpiritual  communion, 
with; him.     The  Pfalmift  experienced  in  the  fane*., 
tuary  fuch  an  infercourfe  with  God  as  this.    There 
he  faw  God's  power  and  glory,  and   felt  the  com- 
munications  of  divine  light  and  love.     This  one 
thing  he  defired,  that  he  might  dwell  in  the  houfe 
of  the  Lord  all  the  days  of   his  life.     This  was  his 
language,    "  Whom  have  I  in  heaven  but  thee  ? — 
There  is  none  upon  earth  that  I  defire  befides  thee. 
— It. is  good  for  me  to  draw  near  to  God.     I  have 
put  my  truft  in  him.'^ 

VI.  Another  important  circumflance  of  nearnefs 
to  God,  is  the  prefenee  of  his  holy  Spirit. 

The  Apoftle  fays, '"  We  have  accefs  by  the  Spirit' 
unto  the  Father." 

The  grace  of  the  Spirit  was  granted,  for  the  fup,-; 
port  and  comfort  of.  good  rhen  under  the  Old  Tef- 
tament.  David  prays,  "  Take  not  thy  holy  Spirit 
from  me— uphold  me  with  thy  free  Spirit."  But 
under  the  gofpel,  which  is  a  miniflration  of  the 
Spirit,  it  is  more  explicitly  promifed,  and  more 
amply  afforded.  "  God  has  fhed  forth  the  Spirit 
abundantly  through  Jefus  Chiift."  The  Spirit  not. 
only  makes  occalional   vifits    to,  but  takes  a  dated 


iSe  Duties  of  tU  [Serm.  XIV. 

refidence  with  humble  believers.  They  are  his 
habitation — his  temples.  They  walk  in  him,  and 
are  led  by  him.  By  him  they  are  fanftified, ftrength- 
cncJ  and  comforted.  He  helps  their  infirmities  in 
prayer,  witneffes  to  their  adoption,  and  preferves 
.them  unto  falvation.  Chrifl  fays  to  his  difciples, 
*'  If  any  man  love  me,  him  will  my  Father  love, 
and  we  will  come  and  make  our  abode  with  him.'' 
This  fpake  he  ■of  the  Spirit,which  the  Father  would 
^end  in  his  name. 

Happy  is  the  good  Chriflian  in  this  nearnefs  to 
God.  Senfible  of  his  own  weaknefs,  he  rejoices  in 
Chrift,  in  whom  all  fulnefs  dwells,  and  of  whofe 
fulhefs  he  may  receive  even  grace  for  gi*ace.  Paul, 
when  he  felt  his  weaknefs,  found  himfelf  ftrong. — 
He  took  pleafure  in  infirmities',  becaufe  the  power 
of  Chrift  refted  upon  him  : — He  was  contented  in 
every  ftate  :— -He  knew  both  how  to  be  abafed,  and 
how  to  abound  : — Through  Chrift  ftrengthening 
him  he  could  do  all  things.  When  he  was  cruci- 
fied with  Chrift^  he  was  ftill  alive,  becaufe  Chrift 
livdd  in  him.  He  acknowledged,  that  by  God's 
grace  he  was  made  what  he  was  ;  and  he  could  fay, 
the  grace  beftowed  on  him  was  not  in  vain.  He 
labored  the  more  abundantly ;  yet  not  he,  but  the 
grrace  of  Chrift  that  was  with  him. 
*  To  judge  then,whether  we  have  the  Spirit  dwell- 
ing in  us,  we  muft  inquire.  Whether  the  works  of 
the  Spirit  can  be  found  in  us.  Paul  labored  a- 
bundantfy — was  conftant  in  duty — contented  in 
every  condition — humble  in  his  thoughts  of  himfelf. 
■^ — We  then  have  the  beft  proof,  that  the  grac^  of 
God  is  with  us,  when  we  can  trace  its  happy  ef- 
lefts. 

I  have  now  opened  to  you  the  feveral  circum- 
ftances  of  that  nearnefs  to  God,  which  the  Apoftle 
Mentions  as  the  high  privilege  of  humble  Chrif« 
tians. 

♦  i..       .V 


Serm.  XIV.]         ChriJHan  RcUgicn.  tSy 

The  firfl  and  leading  circumftances  of  this  near- 
nefs  we  all  enjoy.  God's  houfe  and  worfliip.his  word 
and  ordinances  are  nigh  us.  From  our  childhood 
we  have  known  the  holy  fcriptures,  which  are  able, 
to  make  us  wife  to  falvation.  Let  us  give  glory  to 
God,  who  thus  has  diftinguifhed  us  irom  multi- 
tudes of  our  fellow  creatures.  Let  us  not,  howev- 
er, content  ourfelves  with  fuch  a  nearnefs  as  this  ; 
but  improve  our  favorable  condition  to  a  flili  great- 
er and  more  important  nearnefs.  We  may  be 
made  nigh  in  refpe6l  of  privileges,  and  }  et  remain 
in  our  hearts  afar  off  from  God.  It  concerns  us  to 
examine,  whether  we  are  partakers  of  God's  holi- 
nefs,  conformed  to  his  will,  Reconciled  to  his  gov- 
ernment, and  interefted  in  his  pardoning  grace. — 
If  weare  enemies  in  our  minds,  it  concerns  us  im- 
mediately to  renounce  our  enmity,  and  accept  that 
gloiious  peace,  which  is  purchafed  by  the  Son  of 
God, 

.  Let  us  praife  God   for  the   interpofition    of  his 
Son,  who  is  our  peace.     His  death  on  the  crofs  is 
the  foundation  of  our  habitual  nearnefs  to  God,  our 
a6tua}  approaches  to-  him,    and   our  comforLable 
hopes  of  the  future  enjoyment  of  him.     He  fufFer-. 
ed  for  our  lins,  that  he  might  bring  us  to   God.. — . 
He  took  on  him  our  nature,  that  we  might  partake. 
of  the  divine.     In  our,  nature  he  afcended  lo  heav-., 
en,  that  we  might  follow  him  thither.     He  appears 
in.^he  prefencc  of  God  for  us,    that  we  may  draw 
near  in  the  full  affurance  of  faith. 

Let  none  defpife  the  .word  difpenfed,  and  the  or- 
dinances adminiftered  in  the.  church.  Thefe  are 
die  means  by  which  believers  come  near  to  God,. 
Kceive  the  communications  of  his  grace,  and  ob-. 
tain  a  preparation  for  glory.  However  lightly 
fome  may  efteem  thefe  means,  pious  fouls  find 
them  highly  ufeful  to  warm  their  holy  aflPeclions, 
(Irengthen  their  good  refolutions,  improve  their 
y^rtuous  terppers,and  biing  them  nearer  to  heaven, 
M  4 


%tP  Duties  of  m      '       [fiEftif.XlV,- 

Eet  none  imagine,  tlizrt  they  are  above"  the  need 
cf  divine  ordinance^j  noy  yet  let  any  fuppofe,  that 
religion  mainly  confirts  in  the  obfervance  of  thehi^ 
But  let  all  regard  them  as  the  means  of  holinefs; 
and  attend  upon  them,  with  a  view  to  bring  their 
ibuls  nearer  to  God  in  the  love  of  his  charaftetV 
alid  in  the  praQice  of  every  duty.       '  *'* 

Our  fubje6l  inftrufts  us,  when  tve  may  be  faid 
tb  enjoy  God's  prefence  in  religious  worfliip.  tii 
is,  when  we  draw  near  to  him  in  fuch  a  manmefi 
that  the  true  eind  of  worfhip  is  arifwefed-i— wheri  £ 
lioly  temper  is  increafed.  holy  refolutions  confiri'n'-' 
ed,  ah  iverfion  to  fin  ftrengrhened,  and  faith  and* 
hutnility  promoted.  It  is  ndt  tnerely  the  elet^atiori" 
o'f  afFe6iion  in  God's  woHhip,  t^hich  itidicates  Hi?^ 
prefence  v,nrh  us  :  Abetter  proof  is  the  correfpotid-' 
enice  of  our  heatts  to  the  defigh  oV  -His  worflii|*, 
which  is  the  promotion  of  knowledge,  faith,' holi*^ 
nefs,  chariry,  heavenlinefs,  and  conftancy  in  dut)r,- 
-^!*n  a- word,  wheti  we  find,  that  God's  ordinances, 
iti^lce  us  bett^i-,we^  niiiy  concltttle  tihstH\re  havd^  b^eif 

withhim.     '  • '  '■:''  -    '■   -^     '  ■ : '• '      ■■  '■'■''' 

■  How  gre^  i^'  the  evil  df  fin  Fytis'this^  wHich'-fep- 
aTates    the'  fotil   from-  Gbd.i    In  thearnefs  to  hini 
confifts  the'felicity  of  rational    beings*:    Diftj^nce' 
frdrri'him  is  their  mi  rery;;-^-^ff  pretfefeides  to  hajjpiv 
jteTs"  are  Va-'in ,  while  mail  is  a:'  fttahger.  to  God.    1^^ 
hi'm  be  furrounded  with  all  thie  riches, ''hoiioi'S'antl' 
jays 'that  the  ivoHd  oati  give  r  ftill,  if  he  is  far  from 
God,    he  is  far  /rb'rh ;tiappiriidftV     He  Who  is'Witbi^ 
out  God,    has;  'lio  hope.     Dd^'the  fenftial  aiiH-prOi^ 
fane.boaft  of  pleaful-es*wheh  God  isnot'iii  zW  theJf 
thoughts  ?— How  viih  ate  thfefe  pl^afiires'?'   Yi6W 
tinfatisfv  ing— hoMrtrarrfient !  In  thembitjehtof  deatbf 
they  willvanifh  for  ever,   and  leave  the  foul  over- 
whelmed with  forro\<r.'"'*'    --"y  "]■'"'■',  ■•"'{  "^'"'  " 
Let  us  be  afraid  of   cVeiy  "'thiitg  tbat  "tcttilF  fb^ 
draw  us   away  from  God  ;    and  love  every  thing, 
which  brings  us  nearer  to  him.     Let  us  feek  hint 


Serm.  XI v.]         Ch^iftian  Religion* 


1S9 


tvith  our  wh6le  h^art^  ;  prefefve.daUy  communion 
with  him ;  choofe  his  favor  as  our  happinefs,  his 
fervice  as  our  employment,  his  word  as  our  guide, 
his  ordinances  as  our  refrefliment,  his  houfe  as 
the  gate  of  tieaven;^  and  hl^aV^n,  ias^'  our  eternal 
home. 


llv./ 


SERMON      XV. 


EPHESIANS  ii.  191-— 2S. 


Now  thtYeJortyt  art  no  more  Jlr angers,  hut  felloto 
citizens  with  the  Saints  and  of  the  houfehold  of  God^ 
and  art  built  upon  the  foundation  of  the  Apoftles  and 
Prophets,  Jefus  Chrijl  himfelf  being  the  chief  cor^ 
ner  flone  ;  in  whom  all  the  building,  fitly  framed 
together,  groweth  unto  an  holy  temple  in  the  Lord, 
in  whom  you  alfo  are  builded  together  for  an  habitd" 
tion  of  God  through  the  Spirit. 

1  HESE  Ephefian  Gentiles,  as  the 
Apoftle  obferves,  had  in  times  paft  been  aliens 
from  the  commonwealth  or  citizenlhip  of  Ifrael, 
ftrangers  from  the  covenants  of  promife,  without 
Chiift,  and  afar  off  from  God.  But  by  the  gof- 
pel  there  was  a  great  change  made  in  their  condi- 
tion. They  were  brought  near  to  God,  and  the 
enmity  between  the  Jews  and  them  was  aboliftied 
by  the  blood  of  the  crofs,  fo  that  both  were  now 
reconciled  to  God  in  one  body,  and  were  become 
one  new  man.  "  Therefore,"  fays  the  Apoftle  in 
the  text,  "ye  are  no  more  ftrangers  and  foreign- 
ers," as  ye  were  formerly,  "  but  fellow  citizens 
with  the  faints,  and  of  the  houfthold  of  God." 

He  defcribes    the   Chriflian    church  as  a  city  or 
hcufhold — He  teacli»:s  us  the  nature  of  ih^t  founda-. 


{Serm.  XV.3  Chriftian  Religion,  igi 

tion  on  which  the  building  (lands — He  fignifies  that 
the  building,  for  its  perforniance  and  fecurity, 
muft  be  united  to  the  foundation — and,  finally, 
that  it  may  grow  into  an  holy  temple,  and  be- 
come an  habitation  of  God  ;  all  the  parts  niuft  be 
framed  into,  and  incorporated  with  one  another. 

I.  The  Apoflle  reprefents  the  church  of  God 
under  the  figure  of  a  city,  and  a  hovjchold. 

1.  A  church  mull  refemble  a  family  or  city,  in 
refpe6l  of  order  and  government  ;  for  without  thefe 
a  religious  fociety  can  no  more  fubhft,  than  a  civil 
community,  or  a  houfehold. 

In  a  city  there  muft  be  laws  to  regulate  the  man- 
ners of  the  citizens,  and  officers  to  publifh  and  ad- 
minifler  the  laws.  So  it  muft  be  in  the  church  of 
God.  The  laws  of  this  facred  community  are  im- 
mediately inftituted  by  God  himfelf ;  and  by  him 
officers  are  appointed  to  explain  thefe  laws,  incul- 
cate obedience  to  them,  reprove  the  violations  of 
them,  and  hold  up  to  general  vie^the  folem^  fanc^ 
tions  annexed  to  them.  Though  i^e  does  not  di. 
re£l]y  indigitate  the  perfons,  who  are  to  a£l  as  offi- 
cers in  his  church,  yet  he  has  prefcribed  the  ne- 
(jeffary  qualifications  for,  and  the  mode  of  intro- 
du£lion  to  the  inftituted  bffice,  and  without  a  reg- 
ular call  and  indu£lion,  no  m^ti  has  a  right  to 
affume  a  facred,  any  more  thw  a  civil  funflion. 
As  in  a  civil  community  every  appointment  to  of- 
fice muft  be  agreeable  to  the  cpnftitution  j  fo  in 
the  church,  every  appointment  muft  be  agreeable 
to  the  gofpel,  which  is  the  great  charter  of  its 
privileges.  If  in  a  ftate  every  man,  who  pleafed, 
might  ufurp  the  powerspf  n»agiftracy,  and  demand 
obedience  froni  his  fellow  citizens,  there  would  be 
nothing  but  riot  and  confufion  :  So  it  would  be  in. 
the  church,  if  every  perfon,  at  his  option,  might 
officiate  as  a  public  ruler  or  teacher.  In  this  cafe, 
5^  church  would  refemble  Babel,  rather  than  a  well 
xegulated  city.     Office's;?!  Chrift's   clurchareto 


^9*  Duties  of  the  [Serm.  XVi: 

aft,  not  as  having  dominion  over  the  faith  andcon- 
fcience,  bat  as  being  helpers  of  the  knowledge  and 
comfort  of  their  fellow  Chriftians.  They  are  to 
apply  the  threatenings,  and,  in  fome  cafes,  the 
denfures  of  Chrift  their  Lord,  for  the  conviftion 
and  reformation  of  the  unruly  ;  but  they  are  not 
to  aft  as  Lords,  over  Chrift's  heritage  :  Whatever 
authority  they  have,  they  are  to  ufe  it  only  for  ed, 
iScation,  not  for  deftruftion. 

Now  as    God  has  inftituted   government  in  his 
church,  for  the  promotion    of  holinefs  and    good 
works,  fo  to  this  government  every  one  is   bound 
tofubmit.     What  would  you  think  of  a  man,  who 
fliould  profefs  himfelf  a  citizen  of  the  flate,  and  yet 
ilibuld  claim  an  exemption  from  its  jurifdiftion  ? — r 
Juft  the  fame  muft  you  think  of  a  man,  whoprofeffes 
to  be  a  Chriftian,    and  yet   lives  at  large,  without 
fubjefting  himfelf  to  thp  difcipliiie  of  any  Chriftian 
church.       •'  =»d' s -Oiq-n    .-i.^ku   ^ 
'•There  are  thofe  who  pretend  to   believe  the  goGJ 
pel,  and  who  have  much  to  fay  about  the  churchi,. 
and^yet  nevef  ov<^rt  themfelves   fubjeft   to  Chrift's: 
authority  in  it.'    They  never-  have  explicitly  cov- 
enanted (o  walk  in  communion  with- this,  or  that,- 
or   ahy  other  church   oF  Chrift;.      They  confider 
therfrfelves  as  totally  exempt  from  Chriftian  jurif- 
diftion;    Now  why  is  not  this  as  great   an  incon- 
lift^ricy  in  the  religious,  as  the  fame  conduft  would 
be  fn  th6  civil  life.     The  truth  is,  every  man  who 
believes    the  gofpel,  is  bound   tofubmit    to  all  its 
plain  inftitutions-;  and  fince   Chrift  has  ordained,, 
that  his  difciples  fiiall  unite  in  focieties  for  mutual 
"watchful nefs,   edification  and  comfort,    every  man 
is  obliged  to  comply  with  this  inftitution,  by  walk- 
ing  in    fellowfliip    with   fome    Chriftian    church. 
And  they  who    imagine,    they  are   not    under   the 
fame  obligations  as   others,   or  are   not  fubjefts  of 
Chriftian  difcipline  equally    with    others,    becaufe 
they  never  have  joined  themfelves  to  any  particu- 


Sei^m..  Xy.]         Chripan  Rdigion»  193 

lar  church,  Chould  confider,  that  they  have  no  right 
to  live  in  this  loofe  and  difconneded  manner,  and 
therefore  their  excufe  is  of  no  avail. 

2.  Jn  a  city,  or  houfehold,  all  the  members 
have  a  mutual  relation,  and  partake  in  the  com- 
mon privileges  ;  and,  though  they  are  placed  in 
difFertnt  ftations  and  conditions,  they  muft  all 
contribute  to  the  general  happinefs.  So  Chriftians 
are  called  fellow  citizens,  brethren,  and  members 
one  of  another.  They  are  all  related  to  the  fame 
univerfal  parent,  who  is  above  all,  through  all,  and 
in  them  all.  They  dwell  in  the  fame  houfe,  the 
church,  meet  at  the  fame  table, 'and  eat  of  the  fame 
bread.  They  ftiould  therefore  regard  one  another 
as  brethren,  feel  for  each  other's  welfare,  and,  ac- 
cording to  their  refpeftive  abilities,  promote  the 
general  edification  and  comfort. 

3.  In  a  city,  and  alfo  in  a  family,  there  is  a 
common  intereft.  Though  each  member  has  cer- 
tain feparate  rights,  yet  there  are  fome  great  con- 
cerns, which  belong  to  the  whole,  and  which  are 
the  objeft  of  the  union.  So  it  is  in  the  church  of 
Chrift.  We  are  called  into  this  facred  kind  of  fo- 
ciety,  that  we  may  be  fellow  helpers  in  the  fame 
great  defign,  the  promotion  of  religion  and  the 
common  falvation.  Every  Chriftian,  in  his  pri- 
vate capacity,  is  to  work  out  his  own  falvation  ; 
but,  as  a  member  of  the  church,  he  is  to  regard  the 
falvation  of  others.  The  gofpel  direfts  us  to  con- 
fider one  another,  that  we  may  provoke  unto  love 
and  good  works — to  ftudy  the  things  wherewith 
one  may  edify  another — to  feek  not  merely  our 
own  profit,  but  the  profit  of  many,  that  they  may 
be  faved. 

As  all  the  members  of  a  particular  church 
ftiould  cooperate  in  advancing  her  fpiritual  inter- 
eft, fo  all  churches  ftiould  concur  in  building  up 
the  common  interefts  of  Chrift's  kingdom.  A  par- 
ticular member  is  never   to  difturb  the  peace,  and 


194  Duiies  of  the  [Serm.  XV. 

obftruCl  the  edification  of  the  church,  under  pre- 
tence of  perfonal  edification  :  Neither  ought  a  col- 
lection of  Chriftians  to  take  fuch  meafures  fot 
building  up  themfelves,  as  tend  to  the  difquietude 
or  diffolution  of  other  churches.  But  all  ftioulci 
a6l  as  fellow  citizens  in  one  grand  Community, 
and  as  brethren  in- one  affetiionate  family.  The 
common  edification  is  one  principal  end  of  focial 
worftiip  ;  and  for  this  end.  every  Chnftian  ought 
to  attend  upon  it,  eveft  though  he  fhould  find  but 
little  benefit  accrue  to  himfelf. 

If  a  member  of  civil  fociety  fhould  renounce 
every  ufeful  employment,  and  give  himfelf  up  to 
pleafure  or  indolence,  becaufe  he  had  acquired  a 
fortune  adequate  to  all  his  own  exigences,  he  would 
be  thought  unworthy  the  name  of  a  good  citizens 
We  Ihould  tell  him,  Whatever  affluence  he  enjoy- 
ed, he  was  bound  to  employ  his  abilities  for  the 
benefit  of  his  fellow  citizens ;  and  he  had  lib  right 
to  live  merely  to  himfelf.  So  if  a  profellor  of  re- 
ligion (hould  difcontinue  his  fupport  of,  or  attend- 
ance on  the  focial  worfhip  of  God,  under  pretence 
of  fuchfuperior  religious  attainments,  as  raifed  him 
above  the  needof  public  inflru6tion,  he  would  forfeit 
the  character  of  a  good  Chriflian  ;  for  every  one  is 
bound  to  confult  the  common  edification,  as  well  as 
his  own. 

4.  In  a  well  ordered  city,  or  houfehold,  there 
will  be  peace  and  unitv  :  So  there  ought  to  be  in 
a  Chriftian  church.  IVeither  a  civil,  nor  a  reli- 
gious community  can  long  fubfifl,  when  it  is  divid- 
ed againft  itlelf.  Chriflians  are  therefore  required 
to  lludy  the  things  which  make  for  peace — 'to  for- 
bear one  another  in  love — to  be  like  minded  one 
toward  another,  that  they  may  with  one  mind  and 
one  mouth,  gldrify  God. 

The  ApoRle,  having  compared  the  Chriftian 
church  to  a  houfe,  continues  the  allufion  by  re- 
pre  fen  ting,  in  the  fecond  place. 


SiRM.  XV.]        Chrijlian  Religion,  19*5 

''  II.  Thtmanner  in  yffh\ch.  it h  founded.  As  every 
building  muft  have  a  bafis  on  which  to  reft  ;  fo 
likewife,  muft  the  church  of  God.  "  This,"  our 
Apoftle  fays,  *' is  built  on  the  foundation  of  the 
apoftles  and  prophets,  Jefus  Chrift  himfelf  being 
the  chief  corner  flone/' 

The  mediation  of  Chrift  is  the  foundation  of  our 
faith  and  hope.  The  apoftles  and  prophets  are  a 
foundation  only  as  they  defcribe  and  exhibit  to  us 
the  do6l|ines  and  works,  the  atonement  and  inter- 
ceffion  of  the  Redeemer.  In  him  all  the  doftrines 
of  the  prophets  and  apoftles  meet  and  unite,  as  the 
ftones  in  a  foundation  are  fixed  and  bound  togeth, 
er  by  the  corner  ftone.  The  Apoftle  Peter,  allud- 
ing to  the  words  of  Ifaiah,  fays,  "Coming  unto 
Chrift  as  to  a  living  ftone,  chofen  of  God,  and  pre- 
cious, be  ye  as  living  ftones,  built  up  a  fpiritual 
houfe  ;  as  it  is  contained  in  the  fcriptures,  Behold 
I  lay  in  Zion  a  chief  corner  ftone,  ele6t,  precious, 
and  he  that  believeth  fhall  not  be  confounded. 
Unto  you  who  believe,  he  is  precious,  but  to  the 
difobedient  the  ftone  which  the  builders  difallow- 
ed  is  become  the  head  of  the  corner,  a  ftone  of 
ftumbling,  and  a  rock  of  off^ence."  St.  Paul  fays 
to  the  Corinthians,  "  According  to  the  grace  of 
God  given  unto  me,  I  have  laid  the  foundation," 
by  preaching  Chrift  to  you,  *'  for  other  founda- 
tion can  no  man  lay  than  that  is  laid,  which  is 
Jefus  Chrift." 

Mankind  are  by  the  gofpel  confidered  as  in  a 
fallen  and  ruined  ftate.  The  great  defign  of  this 
revelation  is  to  bring  the  happy  tidings  and  pro- 
pofals  of  falvation  to  a  guilty  world.  It  opens  the 
glorious  plan,  and  ftates  the  gracious  terms  of  this 
falvation.  But  then  it  always  teaches  us  to  regard 
Jefus  Chrift,  as  the  foundation  of  our  faith  and 
nope.  It  is  by  his  death  that  pardon  and  life  are 
purchafed.Itis  by  his  mediation  thatfreeaccefstoGod 
is  procured.   It  is  by  his  interceffion  that  our  fervent 


4^  JOuties  of  the  [[Serm.  XV. 

prayers  find  audience^  and  our  bell  wprks  ipeet 
acceptance.  The  prophets  laid  the  foundation  pf 
iaith  by  the  difcoverics  which  they  made  of  this 
glorious  Savior,  TJie  apoftles  h?ve  laid  a  foun- 
dation by  preaching  the  fame  Savior.  *'  We  preacK 
not  ouifelves,'*  fays  St.  Paul,  "  but  Cfarift  Jefus, 
jtbe  Lord,   and  purfelves  your  fervant^    for  jefus' 

.  The  church  of  God  15  built  on  tbofe  do£lrinef , 
which  refpeQ;  Chrift.  This  is  not  a  civil  copj*- 
jaiunity  incorporated  for  worldly  purpofes  ;  but  ^ 
j'eligious  fociety  united  for  fpiritual  ends.  Not  a 
temporal  intereft,  but  an  everlafting  falva.tion  is 
the  real  object  of  its  inftitution.  And  as  this  fal- 
vation  is  purchafed  hy,  and  offered  through  Jeiiis 
Chrift,  fo  the  very  idea  of  a  Chriftian  church  fup- 
pofes  a  belief  of  thofe  dodrines  which  mark  the 
way  of  falvation,  and  a  reliance  on  thofe  promifes 
which  infure  a  title  to  it. 

It  is  not  every  error  in  doftrine,  that  will  de- 
ilroy  the  being  of  a  church.  But  the  do6irine  gf 
Chrift  crucified  for  the  falvation  of  finners  is  cer,- 
tainly  a  fundamental  doftrine,  and  without  a  be- 
lief of  this  a  Chriftian  church  cannot  exift.  The 
gofpel  is  a  difcovery  of  falvation  as  purchafed  by, 
and  attainable  through  a  divinely  appointed  Re- 
deemer. If  we  rejedt  this  difcover}-,  we  rejeft  the 
very  marrow — the  effence  of  the  gofpel  ;  and  with 
no  propriety  can  we  call  ourfelves  Chriftians.  Ac- 
cordingly we  find,  that  they,  who  in  the  apoftles' 
times,  j*oined  themfelves  to  the  church,  were  re- 
quired to  profefs  their  belief,  that  Jefus  was  the 
(Chrift,  and  that  God  raifed  him  from  the  dead. 
They  who  denied  that  Jefus  was  come  in  the  flefh, 
were  called  antichrifts  ;  but  all,  who  in  every  plaQc 
called  on  the  name  of  jefus  Chrift,  were  confidered 
a^  belonging  to  his  church.  And  when  Chriftians 
appeared  to  be  well  upi.te.d  in  this  grand  and  kaq- 
ing  point,  (he  apoftles-advifed  them  to   great  con,° 


Serm.  XV.]  Ckri/li an  Religion.  157 

defcenfion  and  tendernefs  in  differences  of  fmaller 
importance. 

^  We  have  no  right  to  exclude  any  Chriftian,  or 
ibciety  of  Chrillians,  from  our  charity  and  com- 
piunipn,  for  fuppofed  errors,  as  long  as  thofe  eil-- 
rors  appear  not  to  refpeft  the  foundation  on  v/hich 
the  church  flands.  If  we  reje6l  another  for  an  er- 
ror, which  we  fuppofe  not  to  be  efTential,  we  reje6l: 
him,  whom  yet,  we  believe,  God  has  received,  and 
thus  exalt  ourfelves  above  God.  And  if  we  make 
thofe  things  fundamental  in  religion,  which  ihe 
gofpel  has  not  made  fo,  we  then  attempt  to  lay  other 
foundations,  befides  that  which  God  has  laid,  pre- 
fumptuoufly  intruding  into  his  place.  "  Let  no  man, 
therefore,  judge,  pr  fet  at  nought  his  brother,  for  we 
muft  all  (tand  before  the  judgment  feat  of  Chrift.'* 

The  Apoflle  here  teaches  us  in  the  plaineft  man- 
ner, that  the  church  of  God,  both  before  and  fmce 
the  coming  of  Chrifl;,  is  one  and  the  fame  in  its 
foundation  and  ftrufture,  though  different  in  fome 
lefs  important  circumftances.  He  fays,  "  Ye  are 
built  on  the  foundation  of  ihe apoJllesAud prophets'* 
Thefe  both  form  one  continued  foundation,  whofe 
parts  are  all  united  in  the  fame  corner  ftone,  Je- 
fus  Chrift.  Accordingly  the  apoftles,  in  their  de- 
fcriptions  of  the  Chriftian  church,  refer  exprefsly 
to  the  covenant  made  with  Abraham,  and  to  the 
predi6lions  and  promifes  contained  in  the  books  of 
the  prophets. 

Hence  we  fee  the  great  miftake  of  thofe,  who, 
to  evade  the  force  of  all  arguments  from  the  Old 
Teftament,  for  applying  the  leal  of  the  covenant  t5,^ 
the  infant  feed  of  believers,  alledge  that  the  Ch;if- 
tian  church  is  on  a  foundation  entirely  different 
from  that  of  the  ancient  church  ;  for  the  Apoftle 
exprefsly  inftru£ls  us,  that  the  Chriftian  church  is 
no  other  than  the  ancient  church  continued,  and  that 
the  foundation  has  always  been  the  fame.  I  pro- 
ceed to  obferve, 

N 


agS  Duties  of  the  [Serm.  XV. 

III.  The  Apoftle  here  teaches  us,  that  this  fpir- 
itual  houfe  mufl;  be  united  with,  and  framed  inia 
the  foundation.  Thus  it  may  Hand  fecure.  "  Chrift 
is  the  chief  corner  Hone,  in  which  all  the  building 
is  framed." 

A  houfe,  in  order  to  its  ftability,  mufl;  be  joined 
to,  and  reft  upon  its  foundation  ;  fo  we  muft  be 
united  to,  and  built  upon  the  Savior.  That  only 
is  true  faith  in  Chrift,  which  regards  him  as  the 
foundation  of  our  prefent  hope,  and  final  accept- 
ance. '•  Other  foundation  can  no  man  lay,  than 
that  is  laid,  which  is  Jefus  Chrift.  And  let  every 
man  take  heed  how  he  buildeth  thereon."  The 
building  muft  be  made  with  precious  ftones  ;  not 
with  hay  and  ftubble.  We  are  to  build  ourfelves 
up  on  a  holy  faith,  looking  for  the  mercy  of  our 
Lord  Jefus  Chrift  unto  eternal  life."  There  is,  in- 
deed, a  fort  of  reliance  on  Chrift,  which  is  not 
faith,  but  prefumption.  To  depend  on  him  for 
jTalvatioh,  while  we  continue  in  impenitence  and 
difobedience,  is  to  make  void  the  law  through  faith  : 
This  is  as  contrary  to  the  gofpel,  as  to  depend  on 
our  own  Works,  without  regarding  the  Savior  at 
all.  It  is  building  a  fuperftru6lure  ;  not  with 
precious  ftones,  but  with  vile  rubbifh.  What 
Chrift  has  done  for  us,  is  the  fole  ground  of  our  ac- 
ceptance. In  this  refpe6l  we  muft  reft  on  him  on- 
ly, and  have  no  confidence  in  ourfelves.  But  then 
it  is  orily  in  a  way  of  repentance  and  new  obedi- 
ence, that  we  become  qualified  and  prepared  for  e- 
ternal  life.  True  faith,  therefore,  relies  upon  him 
in  this  way  ;  and  while  it  trufts  in  bis  righteouf- 
nefs,  it  loves  his  charaftef,  choofes  his  precepts  and 
fubmifs  to  his  government.  There  muft  be  a  con- 
formity to  Chrift,  as  well  as  a  confidence  in  him. 
God  has  predeftinated  believers  to  be  conformed 
to  the  image  of  his  Son.  He  is  a  living  ftone, 
chofen  of  God,  and  precious  ;  and  they,  as  lively 
ftones,  are  built  on  him  a  fpiritual  houfe^  to  oft^er 


Serm.  XV.]        Chrijlian  Religion,  195 

facrifices  acceptable  to  God.  To  judge  whether 
we  are  united  to  the  Savior,  we  muft  inquire,  as 
well  whether  we  are  conformed  to  him^  as  whether 
we  truft  in  him.  *'  He  who  is  joined  to  the  Lord 
is  one  Spirit." 

iV.  As  the  fpiritual  houfe  muft  reft  on  the 
foundation,  fo  the  feveral  parts  of  it  muft  be 
framed  and  inferted  into  each  other.  The  Apoftle 
fays,  *'  In  Chrift  all  the  building  Jitly  framed  to^ 
§ether,  groweth  into  an  holy  temple"—*'  Ye  are 
builded  togdher  for  an  habitation  of  God." 

As  it  is  faith  which  fixes  the  faints  on  Chrift  the 
foundation,  fo  it  is  love  which  binds  them  together 
among  themfelves.  "The  whole  body  joined  to- 
gether and  compared  by  that  which  every  joint 
fupplieth,  according  to  the  efFeftual  working  iii 
the  meafure  of  every  part,  maketh  increafe  to  the 
edifying  of  itfelf  in  love" 

If  in  a  building,  a  ftone  gets  loofe,  a  joint  breaks, 
or  a  ftick  of  timber  becomes  apparently  rotten,  re- 
pairs muft  foon  be  made  ;  for  there  is  fuch  a  de- 
pendence of  one  part  on  another,  that  when  one 
gives  way,  the  whole  is  threatened  with  ruin.  So 
it  is  in  the  houfe  of  God  :  When  contention  or 
divifion  begins,  however  fmall  it  may  feem  at  firft, 
there  is  danger  of  general  confufion.  The  breach, 
if  neglected,  naturally  widens  and  enlarges.  If, 
therefore,  we  would  preferve  the  beauty,  ftrength 
and  dignify  of  the  fpiritual  houfe,  we  muft  be 
watchful  to  repair  breaches,  as  foon  as  they  appear, 
and  to  remove  thofe  materials  which  are  become 
too  corrupt  to  be  repaired,  left  they  communicate 
their  own  corruption  to  founder  parts.  A  houfe, 
tlius  built  on  the  fism  foundation  which  the  gofpel 
defcrihes,  and  fitly  framed  together  in  every  part; 
will  ftand  lecure  againft  thofe  winds  andternpcils, 
which  bre^k  and  dernolifli  fome  other  ftruftures, 
thrown  up  in  hade,  reared  without  a  foiid  foun-, 
dation,  Compofcd  of  heterogeneous  ciaterialsj  and 


2©0  Duties  of  the  [Serm.  XV* 

framed  without  proportion  of  parts.  **  God  hasi 
laid  in  Zion  a  precious  corner  ftone  ;  and  he  that 
believeth,  (hall  not  he  confounded. 

V.  The  Apoftle  defcribes  this  fpiritual  houfe,  a§ 
"'  growing  unto  an  holy  temple  in  the  Lord,  and 
becotning  an  habitation  of  God  through  the  Spir- 
it." 

Wfe  trtuil  not  fcontent  ourfelves  with  having 
built  oh  the  true  foundation,  but  muft  bring  the 
ftrticiure  to  a  more  finiflied  and  beautiful  condi- 
tion. 

The  church  rnay  grow  ahd  rnake  inCreafe,  both 
by  the  progrefs  of  its  prefent  members,  in  knowl^ 
-edge  and  holinefs,  and  by  the  addition  of  new  metn- 
bers,  who  become  fellow  workers  in  the  fpiritual 
building.  We  fhould,  therefore,  be  fervent  in 
fpirit,  ferving  the  Lord,  and  abounding  in  every 
good  work  ;  and  we  ftiould  be  zealous  to  proniCrt^ 
knowledge  and  righteoufnefs  among  others,  to  con- 
vert linners  from  the  error  of  their  ways,  and  to 
encourage  thofe'who  would  enter  into  the  king- 
dom of  God. 

The  church  is  to  grow  into  an  koly  temple.  As, 
in  the  bell  Chriflians,  fo  in  the  pureft  churches  ort 
earth,  there  is  much  imperfeClion  ;  but  incrsajing 
holinefs  fliould  be  the  aim  of  all.  Private  Chrif- 
tians  fhould  be  diligent  to  grow  in  grace,  and  in 
the  knowledge  of  the  Savior.  Churches  fliould 
maintain  the  worfhip  and  ordinances  of  Chrift's 
houfe,  and  unite  in  the  fleady  obfervance  of  them 
for  the  common  edification  ;  not  forfake  the  af- 
fembling  of  themfelves  together,  but  exhort  and 
animate  one  another  to  love  and  good  works.  The 
fpiritual  houfe  is  built  up,  that  Chriftians,  as  a  ho- 
ly priefthood,  may  ojGPer  fpiritual  facrifices,  accept- 
able to  God  through  Jefus  Chrifl;. 

Churches  fhould  become  "  an  habitation  of  God 
through  the  Spirit."  God's  prefence  fills  the  uni- 
verfe,  but  he  dwells  in  a  peculiar   manner,  in  the 


S.BRM..  XY'J         Chrijlian  Reli^iori,  ^qj^ 

fhurches  where  the  faints  meet  together  for  his. 
\ypr(liip  and  fervice.  "  The  Lord  hath  chofen  Z-i- 
^IH ;  he  hath  defired  it  for  his  habitation— this  ij. 
his  reft  forevej-r-here  will  he  dwell*"  He  dwells 
here,  not  only  by  his  word  grid  ordinances,  but  alf 
|p  by  the  influence  of  his  Spirit,  wjiich  he  affords 
|;0  aflift  his  people  in  the  duties  of  his  worfjiip,  ^.n^ 
to  open  their  hearts  for  the  reception  of  his  word. 
The  gofpel  is  therefore  called  a  minillration  of 
the  Spirit." 

if  we  would  have  the  Spirit,  we  mu(l  be  huilded 
together,  for  an  habitation  of  God — we  muft  be  u- 
liited  in  a  chxiri;:h  ftate,  fo  as  to  enjoy  his  word  and 
ordinances— we  muft  attend  upon  them  in  th? 
appointed  feafons — we  mud  preferve.  peace  and 
order  among  ourfelves.  Thus  we  (hall  grow  into 
a  temple  for  God — thus  we  fhall  be  builded  to- 
gether for  an  habitation  of  the  Spirit. 

Vain  then  is  it  to  expeft,  that  we  fhall  enjoy  the 
fpecial  prefence  of  the  Spirit,  if,  inllead  of  being 
builded  together,  we  are  broken,  afunder  and  fcat- 
tered  abroad— if,  inftead  of  growing  into  an  holy 
temple,  we  negleft  the  aflfembling  of  ourfelves  to-> 
gether — if,  inftead  of  attending  on  the  word  of 
God,  we  put  it  far  fjrora  us — if,  inftead  of  walking 
in  peace  and  love,  and  coqperating  for  the  com- 
mon edification,  \ye  oppofe  and  contend  with  one 
another,  and  thus  deftroy  the  unity  and  fymmetry 
of  God's  family  ;  for  thus  we  r^fift  and  vex  the, 
holy  Spirit. 

God  has  promifed  his  Spirit  to  them  who  feek  it. 
The  manner  in  which  we  are  to  feek  it,  he  has  pre- 
fcribed.  Our  feeking  will  be  fuccefsful,  when  it 
is  guided  by  his  prefcription.  He  is  a  God  of 
peace  and  order — of  grace  and  love.  We  are  only 
then  a  fit  habitation  of  God  through  the  Spirit, 
when  we  preferve  peace  and  order,  condefcenfion 
and  charity  among  ourfelves, 
N  3 


sot  Duties  of  the,  (^c,        [Serm.  XV, 

Let  us,  therefore,  as  parts  of  God's  fpiritual 
houfe,  be  united  together  by  love,  as  well  as  join- 
ed to  the  foundation  by  faith.  Let  us  confecrat^ 
ourfelves,  and  all  that  we  have,  to  God,  confider- 
ing  that  we  are  called  to  be  an  holy  priefthood  to 
him.  Let  us  conftantly  and  devoutly  attend  the 
ftated  worfhip  of  his  temple ;  avoid  whatever 
would  difturb  the  harmony,  or  mar  the  beauty  of 
the  fpiritual  building;  endeavor  to  grow  our- 
felves, and  to  promote  the  growth  of  of  hers. in  knowl- 
edge and  nghteoufnels  ;  be  builded  together  for 
a  divine  habitation  ;  and  rejoice  in  all  thofe  means, 
which  God  has  appointed  for  the  perfefting  of 
the  faints,  and  for  the  edifying  of  the  body  of 
Chrift.  ■  ■      .      . 


SERMON     XVI. 


EPHESIANS  iii.    i 7. 

Jpot  this  caufe  I  Paul,  the  prif oner  of  J  ejus  Chrijlfor 
you  Gentiles  ;  if  ye  have  heard  of  the  difpenfation 
of  the  grace  of  God,  which  is  given  to  you  ward,  horn 
that  by  revelation  he  made  known  to  me  the  my  fiery  ^ 
(as  I  wrote  afore  in  few  words,  whereby,  when  ye 
read,  ye  may  underjland  my  knowledge  in  the  myjlery 
of  Chrijl)  which  in  other  ages  was  not  made  known 
unto  thefons  of  men,  as  it  is  now  revealed  unto  his 
holy  Apojlles  and  Prophets  by  the  Spirit  of  God,  that 
the  Gentiles  fiould  be  fellow  heirs  of  the  fame  body^ 
and  partakers  of  his  promife  in  Chrijl  by  the  gofpel  : 
•whereof  I  am  made  a  miniflcr  according  to  the  gift 
of  the  grace  of  God  given  unto  me,  by  the  eJfe^uaL 
working  of  his  power. 

1  HE  calHng  of  the  Gentiles  into  the 
church  of  God,  which  is  a  fubjeft  of  the  preceding 
chapter,  is  flill  continued  in  this.  Concerning  this 
wonderful  event,  Paul  fays  *'he  had  written  before 
in  few  words,"  or  had  written  a  little  before,  i.  e.  in. 
the  preceding  part  of  this  epiftle,  by  attending  to 
which  they  might  perceive,  how  well  he  under- 
ftood  the  myftery,  which  by  revelation  God  had' 
opened  to  him. 

The  myftery  here  intended  is  the  calling  of   the. 
Gentiles  to   a   participation   with   the  Jews  in.  thq. 


204  Duties  of  the  [Serm.  XVI. 

privileges  of  God's  church.  This  myftery  was  in. 
ages  pafl,  unknown  to  the  Tons  of  men,  but  was 
now  revealed  by  the  Spirit  to  the  Apoftles  and 
Prophets,  that  the  Gentiles  (hould  be  fellow  heirs 
of  the  fame  body,  and  partakers  of  the  promife  by 
the  gofpel.  The  promife  referred  to,  is  that  great 
promife  made  to  Abraham,  "  I  will  be  a  God  to 
thee  and  to  thy  feed."  The  Gentiles  were  now 
called  to  be  partakers  of  this  promife  with  thejews. 
*'This  bleffing  of  Abraham  is  come  on  the  Gentiles 
through  Jefus  Chiift."— "  They  who  are  Chrift's," 
are  Abraham's  feed,  and  heirs  according  to  the 
promife." — "As  many  as  are  of  the  f^ath  are  bleffed 
with  faithful  Abraham." 

The  incorporation  of  Jews  and  Gentiles  into  one 
church  was  not,  in  former  ages  wholly  unknown  ; 
for  the  promife  to  Abraham  was,  "that  in  his  feed, 
all  the  nations  of  the  earth  fhould  be  blefled."  The 
introdu6lion  of  the  gofpel  and  its  glorious  fuccefs 
among  the  Gentiles  were  often  foretold  by  the 
prophets.  But  fo  imperfeClIy  was  this  matter  un- 
derftood  by  the  generality  of  the  Jews,  that  the  A- 
poflle  fays,  "In  former  ages  it  was  not  made  known 
to  the  fons  of  men,  as  it  is  now  revealed." 

The  Jews,  who  received  the  gofpel,  retained  for 
fome  time  the  fame  prejudice  againft  the  Gentiles, 
as  thev  had  entertained  before.  They  imagined 
that  the  way  into  the  church  of  God  was  ftiil 
through  the  legal  ceremonies ;  and  that  no  Hea- 
thens could  be  admitted  to  the  privileges  of  the 
gofpel,  unlefs  they  firft  became  Jews  by  circumci- 
fion.  But  the  Apoflle  fays,  "  Chrifl;  has  abolifhed 
the  enmity,  even  the  law  of  commandments  con- 
tained in  ordinances."  The  Gentiles  are  made 
heirs  of  the  fame  body  with  the  Jews,  not  by  the 
works  of  the  law  of  Mofes,  but  by  the  faith  of  the 
gofpel  of  Chrift. 

The  abolition  of  the  ancient  diftinftion  between 
Jews   and   Gentiles,   and   their  incorporation  into 


Seri^.  Xyi.]:         Chrijlian  ReUgicn.  205 

one  ehurch,  have,  fallen  under  our  confideration  ii% 
fome  preceding  difcourfes  on  this  epiftle.  We 
ijhali  therefore  notice,  in  the  paffage  now  read,fucl} 
platters  only,  as  have  not  occurred  before.  .^^ 

I.  The    lirft  thing  obfervable  is,    that  Paul  calls 
himfelf    "  a  prifoner  of  Chrill  for  the  Geniiles." 

The  liberality  of  his  fentiments  toward  them^ 
and  the  boldnefs  with  which  he  alTerted  their  title 
to  equal  privileges  with  Jews,  were  the  principal 
reafons,  why  the  latter  perfecuted  him  with  fucl^ 
violencCj  and  caufed  him  to  be  fent  a  prifoner  to 
Rome.  It  was  while  he  was  there  in  bonds,  that 
he  wrote  this  epiftle.  He  might,  therefore,  with 
propriety  call  himfelf  "a  prifoner  of  Chrift  for  the 
Gentiles."  A  remarkable  inftance  of  the  prejudice 
of  the  Jews  againft  him  on  this  account  is  related 
in  the  22d  chapter  of  tPie  A£ls.  In  making  his  de- 
fence before  them,  he  declares  the  manner  and  cir- 
cumftances  of  his  converfion,and  the  particular  in- 
ftruflions  given  him  from  heaven  to  depart  from 
Jerufalem,  and  preach  the  gofpel  among  the  Gen- 
tiles ;  *'  and  when  they  heard  this  word,  they  lifted 
up  their  voices  and  faid,  Away  with  fuch  a  fellow 
from  the  earth,  for  it  is  not  fit  that  hefhould  live;  and 
they  caft  off  their  clothes,  and  threw  duft  into  the 
air,"  in  token  of  their  abhorrence  of  fuch  a  doc- 
trine. 

It  may  feem  ftrange,that  men  ftiould  poifefs  fuch 
malignity  of  heart,  as  to  envy  their  fellow  mortals 
the  means  and  offers  of  falvation.  But  perhaps 
this  temper,  which  the  Jews  fo  remarkably  dif- 
covered,  may  fometimes  be  found  arnong  Chrif- 
tians. 

You  will  all  fay,  "  We  never  envied  a  man  on 
religious  accounts.  We  wifh  all  men  virtuous  in 
this  world  and  happy  in  the  next."  But  be  pleafed 
to  examine  yourfelves.  Have  you  never  envied  st 
good  man  the  reputation  which  refultcd  from  his 
virtue  ?    Have   vou  never  tried  to  detra£l  from  his 


2o5  Duties  of  the  f Serm.  -XVL' 

fupierior  honor,  or  to  cafl  dirt  on  hh  fair  charafter  ? 
Have  you  never  feit  uneafy  when  you  heard  him 
commanded,  or  enjoyed  a  fecret  pleafure  when  ill 
things  have  been  fpoken  of  him  ? 

The  fpring  of  this  bitter  enmity  in  the  Jews  was 
their  fpirirual  pride  and  worldly  affection.  They 
imagined  that  they  were  God's  favorites,  and  that 
for  them  were  defigned  the  honors  of  this  world, 
and  the  glories  of  the  world  to  come.  The  Gen- 
tiles they  viewed  as  reprobates,  and  they  efteemed 
it  a  virtue  to  hate  thofe  whom  God  had  rejefted. 
They  confidered  Paul, in  his  labors  for  the  conver- 
lion  of  Heathens,  as  oppoling  their  darling  fyftem 
of  univerfal  dominion  under  the  Meffiah's  reign  : 
Hence  they  condemned  him  as  an  enemy  to  their 
religion  and  government. 

Wherever  the  fame  fpirit  of  pride  and  felfifhnefs 
reigns,  it  Hill  produces  fimilar  eflPeds.     How  com- 
mon is  it,  that  particular  fefis  of  Ghriftians  confine 
falvation  to  tliemfeives,  and  not  only  reprobate  all 
others,   but   even   condemn  the  charity  of  the  man 
who  dares  to  hope  favorably  of  them  ?  How  com- 
mon is  it,  that  men  excufe,  in  their  own  party,  the 
fame  things  which  they  feverely  cenfure   in  anoth- 
er ;    and    confider  thofe  aftions  as  vices  in  a  rival 
fe6t,    which   they  magnify  as  virtues  in  themfelves 
and  their  profelytes  ?     How    common    is    it,  that 
Chriflians,  fo  called  ;    yea,  even   Preachers,  under 
the  folemn  pretence  of   promoting    the  religion  of 
Chrift,  and  faving  the  fouls  of  finners,  fow  difcord 
among  brethren,  caufe  divilions  in   churches,    and 
difturb  that  peace  which   is    an   elTential  virtue,  of 
the  gofpel,    and  without  which  religion  cannot  ex- 
ill  ?  How  common  is  it,  that  we   envy  thofe  in  fu- 
perior  worldly  circumftances — that  w^e  wifh  to  de- 
prefs  them — that  we  eagerly  receive  and  diligently 
propagate  ill  reports  concerning   them  ? — Whence 
proceeds  this    unfriendly,    unfocial    conduft,    but. 
from  pride  and  a  love  of  the  world  ? — Is  not  thii^ 


Serm.  XVI.]  Cknjian  Reli'gm.  ^of 

the  fame  temper  which  appeared  in  the  Jews,  wiijef{ 
they  made  Paul  a  prifoner  for  teaching,  that  the 
Gentiles  were  entitled  to  equal  privileges  with 
them  ? 

We  fee,  then,  that  liberality  of  fentimenf  effen- 
tially  belongs  to  true  religion  ;  and  that  bigotry, 
hatred    and    envy  among    Chriflians    debafe   their 

chara6ter,    and  fcandalize  their  proFeflion.- -We 

Ihould  entertain  exalted  thoughts  of  the  divine 
goodnefs  :  Such  thoughts  enlarge  the  mind  and  ]ib« 
eralize  the  feelings.  We  fhould  confider  the  whola 
human  race  as  the  care  of  God's  Providence  ;  and 
remember,  that,  while  they  partake  of  his  kindnefs, 
they  deferve  not  our  hatred.  We  fliould  look  on 
our  fellow  men  as  fharers  in  the  fame  nature,  fub- 
je6l:  to  the  fame  fenfations  ,and  capable  of  the  fame 
happinefs  with  ourfelves ;  and  ever  be  difpofed  to 
do  to  them,  as  we  defire  they  fhould  do  to  us.  We 
Ihould  ever  entertain  favorable  fentiments,  where 
nothing  appears  to  forbid  them.  While  we  are  in- 
duftrious  to  promote  piety,  correft  error,  and  con- 
yert  finners,  we  fhould  be  careful  that  our  zeal 
urge  us  riot  to  meafures  inconfiftent  with  peace  and 

charity,  and  fubverfive  of   order  and  religion. 

While  we  are  concerned  to  reftify  miftakcn  fenti. 
ments,  and  reform  irregular  manners  in  others,  we 
jnuft  ourfelves  be  open  to  conviction  and  patient  of 
reproof.  While  we  atternpt  to  wipe  the  mote  out 
of  a  brother's  eye,  we  muft  confider  that  the  eye  is 
tender  and  fenfible — we  muft  touch  it  with  a  gentle 
hand,  left  we  irritate  and  inflame  the  part,  which 
we  pretend  to  relieve.  We  fhould  fufFer  no  world- 
ly motives  to  control  us  in  our  religious  condu6l:; 
but  a£l  under  a  folemn  fenfe  of  that  amazing  futu^ 
rity  which  awaits  us  and  all  the  human  race.  If 
we  are  governed  in  our  religion  by  worldly  ends, 
we  ftiall  hate  and  malign  thofe  who  diff'er  from  us, 
juft  for  the  fame  reafon,  that  a  man  of  avarice  or 
|imbition,  hates  bis   competitors  in  trade,  or  his  ri^ 


fo8  Duties  of  the  [Serm.  XVI 

yals  for  preferment.  But  if  our  minds  are  deepli 
imprefftd  with  a  fenfe  of  God's  fupieme  gQvern« 
ment  and  impartial  judgment,  we  Ihall  be  chiefly 
folicitous  to  approve  ourfelves  to  him  ;  we  fliaU 
yejoice  when  we  fee  religion  prevail  among  our 
fellow  finners,  whoever  they  are ;  we  Ihall  be  pleaf- 
ed  with  the  appearance  of  real  virtue  and  piety  in 
thofe,  who  may  not  in  all  points  think  with  us  ;— 
we  ftiall  choofe  to  hope  the  bell  we  can  of  doubt- 
ful charaders  ; — we  {hall  be  more  ready  to  con- 
demn our  own  real  faults,  than  to  cenfure  the  fuf- 
pefted  faults  of  our -brethren.  We  fhall  not  imi- 
tate the  men  of  the  world,  who  endeavor  to  pull 
down  a  competitor,  that  they  may  rife  on  his  ru- 
ins ;  but  fhall  imitate  the  liberal  fpirit  of  the  A- 
poftles,  who  labored  to  build  up,  in  every  place, 
the  common  intereft  of  Chrift's  kingdom.  True 
religion  is  pure  and  peaceable  : — It  rejoices  not  in 
iniquity,  but  rejoices  in  the  truth  : — It  envies  not, 
nor  behaves  itfelf  unfeemly: — It  believes  all  things, 
and  hopes  all  things.  I  proceed  to  obferve,  fec- 
ondly, 

II.  The  gofpel  is  "a  difpenfation  of  the  grace  of 
God."     So  the  Apoflle  here  calls  it. 

It  is  a  difcovery  of  that  method,  which  the  wif- 
dom  of  God  has  chofen  for  difpeniing  his  grace 
and  mercy  toward  fallen  men,  in  order  to  their 
recovery  from  fin  and  death,  and  their  final  falva- 
tion  in  heaven.  It  is  called  the  gofpel  of  God,  as  it 
originated  in  his  good  pleafure  ;  and  the  gofpel  of 
Chrijl,  as  he  is  the  immediate  author  of  it,  and  as 
his  doctrines  and  works,  his  life  and  death,  his  re- 
furre^ion  and  afcenfion,  and  the  beffings  procur- 
ed by  him,  are  the  fubje^s  on  which  it  principally 

treats. It  is  called   the  word  of  falvaiion,   as  it 

•proclaims  the  offers,  and  flates  the  terms  of  falva- 
tion  ;  and  the  gofpel  of  pface,^s  it  difcovers  the  way 
in  which  fipners  may  be  reconciled  to  God,  and. 
obtain  peace  with  him.     It  is  faid  to  be  the  power-^ 


Serm.  XIV.3  Chrijiian  Religion,  20^ 

dJ  God.  to  falvation,  becaufe,  while  it  brings  falva- 
tion,  it  pfopofes  the  mod  powerful  motives  to  psr- 
fuade,  and  afliftances  to  encourage  finners  to  ac- 
cept it.  It  is  called  the  gofpel  0/  the  grace  of  God, 
becaufe  it  proceeds  from  his  felf  moving  goodnefs, 
and  manifefls  his  abundant  mercy  to  fmful  crea^ 
tures  ;  and  the  dijpenfation  of  his  grace,  becaufe  it 
opens  the  way  in  which  finners  may  become  partakr 
ers  of  his  grace. 

The  grace  which  the  gofpel  oflFers  is  pardon  and 
glory.  This  grace  is  offered  without  diftin6lion,to 
one  as  well  as  another,  in  the  fame  way,  and  on 
the  fame  terms.  It  is  difpenfed  through  the  Re- 
deemer, who  gave  himfelf  a  ranfom  for  finners.—*- 
The  terms  of  pardon  are  repentance  toward  God, 
and  faith  toward  our  Lord  Jefus  Chrifl.  Sinners 
are  brought  to  a  compliance  with  thefe  terms  by 
means  of  the  gofpel,  which  is  rendered  eflEedual 
by  the  attendant  operations  of  the  Spirit.  The  A- 
poftle  fays,  *'  The  gofpel  is  the  power  of  God  to 
falvation  to  every  one  that  believeth,  for  therein 
the  righteoufnefs  of  God  is  revealed  from  faith  to 
faith,  and  the  wrath  of  God  is  revealed  from  heav-, 
en  againil  all  ungodlinefs  and  unrighteoufnefs  of 
men."  He  fpeaks  of  his  preaching,  as  mighty 
through  God  to  the  pulling  down  of  flrong  holds, 
to  the  humbling  of  every  high  thing  which  exalts 
itfelf  againft  the  knowledge  of  God,  and  to  the  re- 
ducing of  every  thought  to  the  obedience  of  Chrift. 
He  taught  that  men  muft  repent  and  turn  to  God 
and  do  works  mete  for  repentance,  affuring  them, 
that  thus  theyfhould  obtain  the  forgivenefs  of  fms, 
and  an  inheritance  among  them  who  are  fandified, 
hy  faiih  in  Chrift.  As  the  gofpel  is  the  word  of 
falvation  fent  to  a  finful  race,fo  herein  is  proclaim- 
ed the  forgivenefs  of  hns,  infuch  full  and  univerfal 
terms,  that  all  who  believe  may  be  alfured,  that 
they  ftiall  be  juflified  from  all  their  fms,  and  be 
made  heirs  of  eternal  life,    ~ 


&10  Duties  pf  ih&  [Serm.  XVI. 

Now  if  t\re  are  ander  fuch  a  difpenfation  of  grace, 
How  inexcufable  are  the  impenitent,  and  how  a- 
maaing  will  be  the  punifhment  of  thofe  who  finally 
perifh  in  their  guilt  ? 

The  gofpel  fuppofes  us  to  be  loft  and  helplefs  ; 
and  fuch  we  certainly  are.  If  we  were  not  fuch, 
we  fhould  need  no  falvation.  If  we  are  fuch,  How 
joyfully  fhould  we  heat,  and  how  thankfully  em- 
brace the  difpenfation  of  the  grace  of  God  ? — Are 
we  unworthy  creatures  ? — How  happy  it  is  that 
God  deals  with  us  in  a  way  of  grace !  Have  we  no 
righteoufnefs  on  which  to  ground  a  claim  for  thd 
remiflion  of  paft  fins  ?  How  happy  it  is,  that  Jefus 
the  Son  of  God  has  made  reconciliation  for  iniqui- 
ty, and  brought  in  eves'lalling  righteoufnefs  ! 
Are  our  fins  great  and  numerous  ? — How  happy  it 
is,  that  the  righteoufnefs  of  God,  through  the  faith' 
of  Chrifl,  is  unto  all,  and  upon  all  them  that  be- 
lieve, and  there  is  no  difference!  Do  we  feel  the, 
power  of  corruption,  and  the  weaknefs  of  nature  ? 
— How  happy  it  is,  that  God's  grace  is  fufhcient 
for  us,  and  that  we  may  come  boldly  to  his  throne 
for  grace  to  help  in  time  of  need  ? — Do  we  find 
♦  hat  the  fetious  fentiments,  and  virtuous  refolutions 
awakened  in  as,  too  eafily  flumber  and  die  away  ? 
— ^How"  happy  it  is,  that  God  gives  us  line  upon 

line,  and  precept  upon   precept  ! .And    what 

— Will  we  treat  with  cold  indifference  and  negle6t 
all  this  kind  and  wonderful  provifion  ? — Can  we 
fuppofe,  there  is  no  danger  in  trampling  on  the 
gifts  of  divine  love,  and  fpuining  ihe  offers  of  eter- 
nal falvation  ?  The  ApofUe  has  given,  and  let  us 
take  the  warning,  that  *'defpifers  of  the  gofpel  will 
wonder  and  peiifli." 

HI.  The  Apcflle   fays,   This    difpenfition    was 

cominitied  to  him  for  the  benefit  of  mankind. 

"  The  difpenfation  of  the  grace  of  Gcd  is  given  to 
)  ou  ward." 


Serm.  XVI.]        Chrijiian  Religion.  ail 

He  was  allowed  of  God  to  be  put  in  tmfl  with 
the  gofpel.  This  was  a  truft  committed  to  him  by 
the  will  of  God— not  a  power  arrogated  by  his 
own  prefumption.  "  He  was  an  Apoftle  not  of 
men,  neither  by  man,  but  by  Jefus  Chrift,  and  God- 
the  Father."  And  "  the  gofpel  which  he  preached 
was  not  after  man,  neither  received  he  it  of  man  ; 
— but  was  taught  it  by  the  revelation  of  Jefus 
Chrift." 

Few  men  ever  poflTeflfed  higher  accomplilhments 
than  Paul.     His  natural  abilities  were  great ;    bis 
education  was  fuperior  ;  the  manner  of  his  conver- 
fion  was  extraordinary  ;     the  grace  beftowed  upon 
him  was  abundant.  But  on  neither  of  thefe  grounds 
did  he  affume  the  work  of  the  preacher.     He  wait- 
ed till  he  was  regularly  called  and  authorifed  to  it. 
He  was  firft  informed  by  Ananias,  that  he  was  one 
whom  Chrift  had  chofen  to   bear  his  name  among 
the  Gentiles.     But   he    did    not   venture  to  a6t  on 
this  information,  before  he  had  evidence  that  it  was 
from  heaven.     To  prove  this,    Ananias  performed 
a  miracle.     Paul's    firft    miniftrations  were  among 
the  difciples  at  Damafcus,  who   had  been  witneffes 
of  the  remarkable  circumftances  of   his  converfion 
and  call.     He  afterward  joined  himfelf   to  the  A- 
poftles.     But,   in  order  to  his  admiffion  into  their 
fraternity,  he  adduced   competent  teftimony.     For 
a  while  he  was  with   them  coming  in,    and   going 
out  at  Jerufalem.     Before  he  went  forth  to  preach 
the  gofpel  among  the  Gentiles,    he   was    folemnly 
feparated  to  the  work  by  the  prophets  and  teachers 
at  Antioch,  who  fafted,  and  prayed,  and  laid  their 
hands  on  him,    and  fent  him   away.     Paul,    being 
thus  ordained,    afterward  ordained  others  ;  and  he 
charged  them  to  commit  to  faithful  men  the  things 
which  they  had  received  from  him, 

Paul,  you  fee,  did  not  rely  on  a  fecret,  internal 
call,  as  what  alone  would  warrant  him  to  corn-^ 
mence  a  preacher.     He  carefully  conformed  to  th^ 


212  '      Duties  of  th  [Serm.  XVi. 

order  which  Chrift  has  inflituted  in  his  church. — 
He  inftrufted  Timothy  and  Titus  to  do  likewife. — ■ 
Minifters,  then,  in  this  day,  are  not  to  ground  their' 
warrant  to  preach  the  gofpel  on  any  imnediaU  rev- 
elation. Nothing  of  this  kind  is  nowr  to  be  expeft- 
ed.  If  they  (hould  pretend  to  this,  it  would  be  nt> 
warrant  for  others  to  receive  them  in  their  affumed 
character,  and  confequently,  no  warrant  for  them 
to  alfume  it,  unlefs  they  can  by  miracles,  prove  to 
the  world  the  reality  of  the  pretended  revelation. 

The  gofpel  has  poinied  out  the  qualifications  ne- 
c^:;ffarv  for  teachers  of  religion,  and  the  manner  in 
which  thev  are  to  be  induced  into  office.  When 
a  m.ln  defires  the  office  of  a  bilhop,  pofTefles  thet 
requifite  qualifications, and  is  not  only  called  there- 
to by  the  brethren,  but  recommended  alfo  by  the 
elders  of  the  church,  then  he  is  warranted  to  aft  iii 
the  charafter  of  a  gofpel  bifhop. 
'  IV.  Paul  fpenks  of  the  knowledge  of  the  gofpel 
as  communicated  to  him  by  revelation.  *'  God  by 
rerelation  made  known  to  me  the  myftery,  \vhich; 
in  other  ages,  was  not  made  known  to  the  fons  of 
men,  as  it  is  now  revealed  to  his  holy  Apoftles  and 
Prophets  by  the  Spirit."  ' 

We  are  not  to  fuppofe,  that  every  thing,  which 
the  A,poftIes  preached  or  wrote,  was  communicated 
to  them  by  immediate  infpiration.  Many  things 
they  learned  from  the  writings  of  the  Old  Tefla'- 
ment ;  and  from  the  perfonal  inftruftions  of  Chrift. 
And  the  Spirit  was  fent  to  biing  all  things  to  their 
remembrance,  as  well  as  to  teach  them  all  things, 
which  they  Ihould  farther  need  to  learn.  Many  of 
Chrift's  perfonal  inftruftions  were  doubtlefs  com- 
municated to  Paul,  by  thofe  Apoftles  who  converf- 
cd  wi:h  the  Lord  in  the  days  of  his  flelh. 

In  the  7th  chapter  of  the  firft  epiflle  to  the  Co- 
Jinthiatis,  our  Apoftle  ufes  fuch  expreffions  as 
thefe  ;  "I  fpcak  by  pcrmijfion — not  hy  command- 
ment," "/  fpeak,   not  the  i<or(5^/' ''I    have 


$ZKM*  XVI.]  Chrijlian  Religion,  ^t>^ 

jao  commandment,  but  I  give  my  judgment.'*  Hence 
ibme  would  infer,  that  Paul  often  fpake  only  by 
the  di£iates  of  his  own  reafon,  and  without  any  di- 
vine influence ;  fo  that  he  was  in  doubt  himfelf, 
whether  he  fpake  agreeably  to  the  will  of  God. — 
But  this  certainly  cannot  be  his  meaning  j  for  he 
fays,  "  I  give  my  judgment  as  one  who  hath  ob- 
tained mercy  of  the  Lord  to  be  faithful — as  one 
that  hath  the  Spirit  of  God — and  the  mind  oi 
Chrift — and  the  things,  which  I  write,  are  the  com- 

inandments    of  the  Lord." But  he  means  that 

Chrift,  in  his  perfonal  inftru6tions,  had  given  no  de- 
cifion  on  the  fubje61;  in  qucftion,  but  had  left  it  to 
be  determined  by  his  Apoftles  under  the  direftion. 
of  the  SpiritjWhich  was  to  lead  them  into  all  triith. 
He  fpeaks,  not  by  way  of  diftindlion  between  his 
own  private  judgment,  and  divine  infpiration  ;  but 
by  way  of  diftinQ;ion  between  that  which  was 
taught  by  the  Spirit,  and  that  which  Chrift  taught 
by  commandment  when  he  was  on  earth.  In  the 
]aft  verfe,  he  fays,  *'  I  think  I  have  the  Spirit  of 
God."  This  is  not  an  intimation  of  doubt, wheth- 
er he  had  the  Spirit ;  but  an  expieffion  of  his  con- 
fidence, and  an  appeal  to  the  Corinthians,  that  he^ 
had  it ;  for  the  word  fliould  be  rendered,  not,  / 
think,  but  /  appear  to  have  the  Spirit.  This  appeal 
to  them  he  again  renews.  "Am  I  not  an  Apof- 
tle  ? — If  I  am  not  an  Apoftle  to  others,  doubtlef# 
I  am  to  you  ;  for  the  feal  of  mine  Apoftlefhip  ar6 
ye  in  the  Lord."-*—"  Truly  the  figns  of  an  Apoftle 
were  wrought  among  you  in  wonders  and  mighty 
deeds." 

God  was  not  at  the  experife  of  irifpiration  to 
teach  the  Apoftles  thofe  things  which  they  knew, 
or  might  know,  by  other  means  in  their  hands. — - 
But  where  a6tual  knowledge,  and  the  means  of  ob-- 
taining  it  were  wanting,  there  infpiration  fuppli^<* 
^bc  defe^. 

■  O 


214.  Duties  of  the  [S  e  r  m  .  X VI; 

It  is  ilot  neceflary  for  us  to  know  the  nature  of 
this  infpiration,  or  the  manner  in  which  the  Apof- 
tles  were  affured  of  its  divinity.  If  we  believe  there 
is  an  infinite  and  all  perfe6l  Spirit,  which  poffeffes 
our  reins,  and  even  pervades  univerfal  nature,  we 
mull  believe,  he  can  reveal  his  will  to  men,byfuch 
an  immediate  influence,  as  fhall  carry  its  owa  evi- 
dence, and  leave  on  the  mind  no  poffible  doubt  of 
its  reality.  We  can  fpeak  to  men  in  fuch  a  man- 
ner, that  they  ftiall  certainly  know  we  fpeak  to 
them,  and  fhall  perfedly  underftand  our  meaning. 
If  we  deny  the  poffibility  of  a  certain  infpiration 
from  God,  we  deny  that  power  to  him,  which  wc 
ourfelves  polTefs.     But, 

V.  Whatever  might  be  the  manner  in  which  the 
Apoftles  knew  their  own  infpiration,  the  manner  in, 
which  they  proved  it  to  others  is  taught  in  our 
text.  This  was  by  the  power  of  miracle*.  St. 
Paul  fays,  "  I  am  made  a  minifler  of  the  gofpel  ac- 
cording to  the  gift  of  the  grace  of  God  by  the  ef- 
fetluai  working  of  his  power."  To  this  evidence 
he  often  appeals  for  the  truth  of  his  Apofilefhip, 
and  the  divinity  of  his  do6lrine. 

When  God  gives  a  revelation,  he  gives  fiiflicient 
demonftration  that  it  is  from  him.  Gtherwife  it 
could  have  no  authority  with  rational  and  inquir- 
ing minds.  He  gave  the  difpenfation  of  grace  to 
the  ApolUes,  that  they  might  communicate  it  to 
the  world  ;  and  he  endowed  them  with  the  power 
of  miracles,  that  their  word  might  be  received  as 
divine,  and  might  work  effedually  in  them  who 
heard  it. 

How  wonderful  is  the  love  of  God  !  We  fee  his 
goodnefs  in  the  common  courfe  of  his  Providence  ; 
but  more  glorioufly  is  his  mercy  difplayed  in  the 
gofpel,  which  opens  a  marvellous  plan  for  the  fal- 
vation  of  finners.  This  plan  was  communicated 
to  the  Apollles  by  the  infpiration  of  his  Spirit,  and 
confirmed  by  divers  miracles  according  to  his  wilL 


SiRM.  XVI.]  Chrijlian  Religion,  215 

,  What  reverence  is  due  to  the  facred  fcriptures, 
which  have  been  thus  authenticated  by  a  divine 
fcal  ? 

If  God  has  been  at  fucli  expenfe  to  give  us  a 
revelation,  and  to  convince  us  of  its  authority,  we 
ought  to  receive  it  with  unwavering  confidence,  and 
to  .obey  it  with  unreferved  fubmiffion. 

What  we  there  find  exprefsly  taught  and  com-, 
pianded,  that  let  us  believe  and  obey,  how  much 
foever,  it  might  have. baffled  the  invention,  or  now 
furpaffes  the  comprehenfion  of  human  reafon. — 
We  are  not  to  believe  without  a  reafon  for  our 
faith,  nor  to  aft  without  a  reafon  for  our  condu61; : 
but  we  are  bound  to  believe  what  God  reveals,  and 
to  do  what  he  commands,  when  we  have  evidence, 
that  the  command  or  revelation  is  from  hirn,  even 
though  the  reafon  of  the  command  fhould  be  un- 
known, or  the  matter  revealed  ftiould  be  incompre- 
henfibie  to  us.  ,    .  ,       . 

How  abfurd  is  it  to  imagine,  that  God  will  com- 
municate to  men,  by  infpiration,  the  knowledge  of 
religion,  fince  this  may  be  obtained  from  the  Hand- 
ing revelation  which  he  has  given  us  ?  The  fcrip- 
^ures  are  able  to  make  us  wife  to  falvatiori,  and  to 
furnifh  us  unto  every  good  work.  If  negle6ting 
tliefe,  we  expeft  that  religious  knowledge  will  be 
communicated  to  us  in  a  cheaper  and  eafier  way, 
we  infult  the  divine  goodnefs.and  expofe  Ourfclves 
to  fatal  delufions.  Even  in  the  days  of  the  Apof- 
tles,  God  was  not  lavifti  of  infpiration.  He  did 
hot  endow  men  immediately  with  that  knowledge, 
which  might  be  acquired  by  ordinary  means.  Cor^ 
nelius  was  dire6led  by  a  vifion  to  fend  for  Peter, 
who  fhould  teach  him  words,  by  which  he  might 
be  faved.  God  cci  Id  as  eafily  have  revealed  to 
Cornelius  the  things  by  which  he  fhould  be  faved, 
as  fend  an  angel  to  inform  him,  where  he  might 
find  an  inftruftor.  But  God  will  honor  his  own 
inftitutions ;  and  where  thefe  are  fufficient,  he  will 
Oa 


2i6  Duties  of  the,  &c,        [Serm.  XVI 

HOt  fuperfede  them  by  higher  and  more  extraordin 
ary  meafures. 

Chriftians  are  dependent  on,  and  indebted  to  & 
holy,  divine  influence  in  the  religious  life;  but  this 
ordinary  influence  of  the  Spirit  does  not  immedi- 
ately reveal  to  them  new  truths  ;  it  rather  difpofes 
their  minds  to  regard  and  obey  the  truths  already 
revealed.  We  are  never,  therefore,  to  follow  im- 
plicitly an  imprefllon  made  on  our  minds — muck 
lefs  the  impreffions,  which  others  pretend  have 
been  made  on  theirs ;  but  we  are  to  examine,  by 
the  word  of  God,  every  fuggeftion  which  is  darted 
within  us,  or  communicated  to  us,  and  to  obey  or 
rejedl  it,  as  it  agrees,  or  difagrees  with  this  fl;and- 
ard.  •'  Believe  not  every  Spirit,  but  try  the  Spir- 
its." The  fcripture  is  to  be  our  guide.  The  fug- 
geftions,  or  excitations  of  the  Spirit  are  not  to  im- 
part to  us  the  knowledge  of  duty,  but  to  awaken 
our  atteniion  to  duty  already  taught. 

"Depife  not  prophefying ;"  or  the  flated  preach- 
ing of  the  v/ord.  God  has  committed  the  difpen- 
fation  of  grace  to  his  fervants,  that  they  may  open 
and  recommend  it  to  others.  If  you  would  hav« 
the  benefit  of  it,  attend  upon  it  in  God's  appointed 
way.  In  vain  do  you  expe6t  his  grace,  while  you 
neglefl;  the  means,  by  which  he  is  wont  to  commu- 
nicate it.  This  is  the  voice  of  wifdom,  "  To  you, 
O  men,  I  call,  and  my  voice  is  to  the  fons  of  men. 
BlefTed  is  the  man  that  heareth  me,  watching  daily 
at  my  gates,  and  waiting  at  the  polls  of  my  doors. 
Whofo  findeth  me,  findeth  life,  and  fhall  obtain 
favor  of  the  Lord ;  but  he  that  finneth  againft  me, 
wrongeth  his  own  foul,  AU  who  hate  me,  lovfr 
death." 


1 


SERMON      XVII. 


EPHESIANS  iii.  8,  9,  i*. 


Vnto  me,  who  am  lefs  than  the  leajl  of  all  Saints,  is  this 
grace  given,  that  I  Jhould  preach  ■  among  the  Gen- 
tiles  the  unjcarchahle  riches  of  Chrijl,  and  to  make 
all  men  fee  what  is  the  fellow/hip  of  the  myfery\ 
which  from  the  beginning  of  the  world  hath  been  hid 
in  God,  who  created  all  things  by  Jefus  Chrijl ;  to 
4he  intent,  that  now  unto  principalities  and  powers  in 
heavenly  places  might  be  known  by  the  church  ih£ 
manifold  wifdom  of  God, 

JN  the  preceding  verfe  tlie  Apoftit 
fays,  *'  He  was  made  a  minifter  according  to  the 
gift  of  the  grace  beftowed  on  him  by  the  efFeftual 
working  of  God's  power."  The  mention  of  his 
apoftolic  office  awakens  humble  reflexions  on  his 
pafl  guihy  life,  and  admiring  thoughts  of  God's 
grace  in  employing  him  to  preach  the  grand  myi- 
teries  of  the  gofpel  for  the  inftruftion  of  men  on 
earth,  and  even  of  angels  in  heaven. 

The  words  read  will  lead  us  to  contemplate  the 
Apoftle's  deep  fenfe  of  his  unworthinefs — his  ad- 
miring apprehenlions  of  God's  grace — his  elevated 
fentiments  of  the  gofpel — and  his  enlarged  viCvYjs 
of  the  defign  of  his  mini  ftry, 

05 


2 1 S  Duties  of  the  [Se r m .  X VIT. 

I.  We  are  to  conQder  what  a  humble  opinion  the 
Apoftle  had  of  himfelf.  '*  To  me,  who  am  lefs  than 
the  leafi  of  all  faints,  is  this  grace' given." 

In  his  abilities  and  gifts,  he  was  not  a  whit  be- 
hind the  chiefefl;  apodles  ;  arid  in  fuffeiings  he  was 
more  frequent,  and  in  labors  more  abundant  than 
they  all.  But  in  refpe^l  of  worthinefs,  he  efteemed 
them  his  fuperiors  ;  for  they  had  not,  like  him, 
perfe'cuted  the  church,  and  they  were  in  Chrifl,  and 
|)ecame  apoftles  before  him.  Of  himfelf  he  fays, 
*'  Laft  of  all,  Chrift  was  feen  of  me,  as  of  one  born 
out  of  due  time  i  for  1  am  the  leaft  of  the  Apof- 
tles,  who  am  not  mete  to  be  called  an  Apoftle,  be- 
f  aufe  I.  perfecuted  the  church  of  God.." 

Good  Chriilians  in  honor  prefer  one  another, 
and  elleera  others  better  than  themfelvcs.  They 
are  more  converfant,  and  better  acquainted  with 
themfelves,  than  they  can  be  with  others.  Their 
fins  come  nearer  their  hearts,  and  affe£l  them  more 
fenfibly,  than  the  fms  of  others  can  do.  They  are 
more  difpofed  to  extenuate  and  excufe  the  failings 
of  tlieir  brethren,  than  their  own  ;  for  their  chari- 
ty hopes  all  things,  and  can  cover  a  multitude  of 
fins. 

•'True  religion  in  the  heart  will  produce  felfa- 
bafmg  thoughts.  If  you  fee  a  man  oftentatious  of 
his  religious  experiences  and  godly  works,  and  at 
the  fame  time  cenforious  of  others,  and  difpofed 
to  exclude  them  from  his  fellowfhip,  you  may 
flrongly  fufpeft,  that  he  has  never  felt  the  powef 
of  the  gofpel  on  his  heart. 

'  The  true  corlvert  forgets  not  his  former  charac- 
ter. Paul  calls  himfelf  the  leaft  of  faints,  becaufe 
he  had' perfecuted  the  church.  The  penitent  re- 
flefts  often  on  bis  pafl  guilty  life,  that  he  may  be 
liiore  humble  in  himfelf,  more  thankful  to  God, 
more  watchful  againft  fm,  more  diligent  in  tht": 
pra6lice  of  religion,  and  thus  may  make  morg 
i'uitable  returns  for  God's  aj?undant  grace. 


Serm.  XVII.]         Chrljlian  Religion.  gf* 

The  penitent  not  only  remembers  former  iniqui- 
ties, but  as  far  as  they  have  been  public,  confejfes 
them  before  men.  The  Apoftle,  in  his  ferraons 
and  epiftles,  often  laments  the  errors  of  his  paft 
life,  that  thus  he  may  repair  the  injuries  which  he 
had  done  to  the  caufe  of  Chrift.  When  David 
fell  under  the  power  of  convi6lion,  he  not  only 
condemned  himfelf  in  the  prefence  of  his  reprover, 
but  compofed  a  penitential  pfalm,  which  he  de- 
livered to  the  Jewifh  church,  as  a  ftanding  con- 
feffion  of  his  guilt  and  warning  to  others.  He 
prays,  *'  Create  in  me  a  clean  heart,  O  God,  and 
deliver  me  from  blood — then  will  1  teach  tranf- 
greffors  thy  ways,  and  fmners  fhall  be  converted 
unto  thee." 

II.  The  Apoftle  exprelTes  his  admiring  appre^ 
hcnjions  oi  Go^'s  grace  in  calling  him  to  the  minif- 
try.  "  I  am  made  a  minifter  according  to  the  grace 
of  God.  To  file  is  iSAzj  ^rflce  given,  that  I  fhould 
preach  Chrift  among  the  Gentiles.  By  the  gracs 
of  God  I  am  what  I  am. 

To  the  fame  grace  which  had  called  him,  he 
afcribes  all  \i\%  furniture  for  the  miniftry.  "  Chrift 
hath  enabled,  or  qualified  me,  putting  me  into  the 
miniftry."  *'  I  am  made  a  minifter  according  to 
the  working  of  God's  power."  "  Our  jufficiency  is 
of  God,  who  hath  made  us  able  minifters  of  the 
New  Teftament." 

To  God  alfo  he  gives  the  honor  of  his  fuccrja  iu 
the  miniftry.  "  For,"  fays  he,  neither  is  he  who 
planteth,  nor  he  who  watereth,  any  thing,  but  God 
who  giveth  the  increafe."  It  was  matter  of  won.- 
der  and  thankfulnefs  to  him,  that  God  fiiould  hon- 
or fo  unworthy  a  man  with  fo  high  an  office,  with 
fuch  eminent  gifts,  and  with  fuch  diftinguifhed 
ulefulnefs.  He  jjloried  in  his  infirmities,  that  th>; 
power  of  Chrift  might  reft  upon  him. 

We  fee  that  the  gofpel  miniftry  is  a  refpefiabljj 
*  office.     However  contemptible,  forae  reader  theni,- 


9i^  Jfiuiies  ofth  JSerm.  XVIt* 

felves  in  it,  the  office  itfelf  is  honorable.  The  A- 
poftle  direds  that  the  elders  who  rule  well,  tfpe^ 
cially  they  who  labor  in  word  and  do6lrine,  fhould 
be  efteemed  highly  in  love  for  their  work's  fake  5 
and  be  counted  worthy  of  double  honor.  They 
are  ambafladors  of  God  to  befeech  men  to  be  rec- 
bnciled  to  him.  They  are  ftewards  of  the  mani^ 
fold  grace  of  God.  They  are  fervants  to  men  for 
Chrifl's  fake.  They  are  heralds  fent  forth  to  pro- 
claim the  tidings  of  falvation  to  a  fallen  race.  A 
fenfe  of  the  dignity  and  importance  of  their  office 
fhould  warn  their  zeal  in  the  difcharge  of  it.  W« 
proceed  to  confider, 

III.  The  Apollie's  elevated  fentiments  concerning 
the  gofpel  which  he  preached.  He  calls  it  "  the 
unjearchable  riches  of  Chrift." 

The  bleffings  of  the  gofpel,  being  purchafed  hy 
the  blood  of  Chrift  are  called  his  riches.  "  He, 
ivho  was  rich,  for  our  fakes  became  poor,  that 
through  his  poverty  we  might  be  rich." 
^  They  are  called  riches  on  account  of  their  excel* 
lency,  fulnefs  and  variety.  They  furpafs  in  value 
all  the  treafures  of  the  world ;  they  are  offered  in 
fuch  abundance  as  to  fupply  all  our  wants,  and 
difpenfed  in  fuch  manner  as  is  fuited  to  all  cuir 
iieceffities.  Chiiftians,  how  poor  foever  in  this 
world,  ftill  are  rich.  They  are  heirs  of  a  king- 
dom, and  entitled  to  the  riches  of  the  glory  of  an 
inheritance  in  heaven.  They  will  inherit  all  things. 
The  Apoftle  fays  to  the  Corinthians,  *'  Now  ye 
are  full,  ye  are  rich,  ye  have  reigned  as  kings.'* 
Of  himfelf  and  his  brethren  hefays,  "  We  are  poor, 
yet  make  many  rich ;  we  have  nothing,  and  yet 
pofTefs  all  things." 

''     The  riches   of  Chrift    are   called   unjearchable 
riches. 

They  are  undifcoverable  by  human  reafon,  and 
made  known  only  by  revelation.  Hence  they  are 
t?r.llcd   myjleries.     The  i^poftle  fays,    He  was  fent 


Serm.  XVII.]     Chrijlian  Religion,  22% 

**  to  make  all  men  fee  what  was  the  myjlery,  which 
from  the  beginning  of  the  world  had  been  hid  in 
God,  tuho  created  all  things  by  Jefus  Ch'iji,"  This 
is  the  fubftance  of  the  gofpel  myftery,  that  as  all 
things  were  made  by  Chrift,  fo  the  government  of 
them  is  put  into  his  hands — that  he  has  opened  a 
Way  in  which  God's  rebellious  fubjefls,  in  this 
part  of  the  creation,  may  be  reftored  to  favor — 
that  he  is  ordained  head  over  all  things  for  the 
church — that  he  gives  laws  and  annexes  their  fanc- 
tions — that  he  will  finally  difpenfe  rewards  and 
puniftiments  to  different  charatfers,  and  then  will 
give  up  the  kingdom  to  the  Father. 

As  the  riches  of  Chrift  were  unfearchable  to  rea- 
fon,  fo  they  were  but  imperfe6lly  made  known  in 
the  prophetic  revelation.  Alluding  to  the  words 
of  Ifaiah,  the  Apoftle  fays,  "Eye  hath  not  feen, 
nor  ear  heard,  neither  have  entered  into  the  heart; 
of  man,  the  things  which  God  hath  prepared  for 
them  that  love  him  ;  but  God  hath  revealed  them 
to  us  by  his  Spirit  ;  for  the  Spirit  fearcheth  all 
things  ;  yea,  the  deep  things  of  God/'  One  part 
of  the  myftery  of  godlinefs  was,  "  that  Chrift 
fliould  be  preached  to  the  Gentiles."  Of  this  the 
Jews  had  no  apprehenfion.  To  the  apoftles  them- 
felves  it  was  matter  of  admiration,  that  "  God  had 
granted  to  the  Gentiles,  repentance  unto  life."  It 
was  "  by  revelation"  that  "  God  made  known  to 
Paul  the  myjlery,  which  in  other  ages  had  not  been 
made  known  to  the  fons  of  men,  that  the  Gentiles 
Ihould  be  fellow  heirs,  and  of  the  fame  body" 
with  the  Jews,  "and  partakers"  with  them  "of 
his  promife  in  Chrift  by  the  gofpel." 

The  riches  of  Chrift  are  of  inejlimable  value. 
They  are  fuch  as  could  not  be  purchafed  by  filver 
and  gold.  Plis  own  precious  blood  was  the  only- 
adequate  price  for  them.  He  has  taught  us,  that 
worlds  could  not  redeem  one  foul  that  is  loft. 
Who  then  can  conceive  the  worth  of  that  redemp- 


Ss»  Duties  of  the  [Serm.  XVIIJ 

tion,  which  is  fufficient  for  all  finners,  and  will  be 
applied  to  all  who  penitently  and  thankfully  ac- 
cept it  ? 

In  Chrifl;  are  hidden  all  the  treafures  of  wifdom 
and  knowledge — all  the  riches  of  grace  and  mercy. 
*'  God  grant  us,  according  to  the  riches  of  his  glo- 
ry, to  be  ftrengthened  with  might  hy  his  Spirit  in 
the  inner  man,  that  we  may  "  diTcern  fomething 
of  his  manifold  wifdom,  and  may,  according  to  the 
meafure  of  faints,  "  be  able  to  comprehend  what 
is  the  length,  and  breadth,  and  heighth,  and  depth, 
and  to  know  the  love  of  Chrill,  which  paffeth 
knowledge." 

What  abundant  caufe  of  gratitude  and  joy  have 
we,  w^ho  by  nature  are  finners  of  the  Gentiles,  that 
we  have  been  called  to  partake  of  thefe  unfearcha- 
ble  riches  ?  Wiih  what  pleafure  fliould  we  read — 
with  what  tranfport  fliould  we  hear  the  gofpel  of 
our  falvation  ?  This  difcovers  to  us  wonders  which 
human  reafon  could  not  have  fearched  out,  and 
proclaims  to  ujs  bleffings  which  human  virtue  could 
never  have  fecured. 

Ye  fons  of  poverty  and  want  ;  go  take  a  fhare 
in  thefe  unfearchable  riches.  Vain  are  worldly 
treafures,  and  worldly  purfuiti.  No  longer  fpend 
your  money  for  that  which  is  not  bread,  and  your 
labor  for  that  which  cannot  fatisfy  ;  but  eat  that 
which  is  good,  and  let  your  fouls  delight  in  fattiefs. 
Seek  durable  and  fubftantial  riches — feek  the  king- 
dom of  God  and  his  righteoufnefs.  "  The  king- 
dom of  heaven  is  like  treafure  hid  in  a  field,  which, 
"when  a.  man  hath  found,  he  hideth,  and  for  joy 
thereof,  goeth  and  felleth  all  that  he  hath,  and  buy- 
cth  that  field."  Go,  make  this  purchafe,  and  you 
will  at  once  pcffcfs  unfearchable  riches. 

Let  us  now, 

IV.  Con  fid  er  what  grand  and  enlarged  concep- 
tions the  Apoftle  entertained  of  the  dejign  and  im- 
pjriance  of  his  miniflry. 


^£RM.  XVil.]  Ghrijlian  Religkn,  12^ 

The  primary  and  immediate  obje£l  of  it,  he  tells 
us,  was  to  make  oil  men  fee  what  is  the  feilowlhip 
of  the  myflery  which  was  hidden  from  ages."  It 
was  to  open  to  mankind  that  mighty  fcheme,  which 
the  wifdom  of  God  had  formed,  and  which  his 
goodnefs  had,  for  ages,  been  carrying  into  execu- 
tion for  the  redemption  of  our  fallen  race.  When 
Jefus  firft  appeared  unto  Paul,  he  faid  to  him,  "  I 
will  make  thee  a  minifler,  and  a  witnefs  of  the 
things  which  thou  haft  fecn,  and  in  which  1  fhali 
appear  to  thee  ;  and  I  will  fend  thee  to  the  people 
and  to  the  Gentiles,  to  open  their  eyes,  and  turn 
them  from  darknefs  to  light,  and  from  the  power 
of  Satan  to  God."  To  this  heavenly  vifion  Paul 
was  not  difobedient,  but  fliewed  to  all  men  among 
whcm  he  preached,  "  that  they  muft  repent  and 
turn  to  God,  and  do  works  meet  for  lepentance." 
The  great  theme  of  his  preaching  was  the  falvation 
of  finners  through  Chrift,  in  a  way  of  repentance. 
He  preached  Chrift  the  Savior,  not  of  Jews  only, 
but  of  Gentiles  alfo — of  all  who  believe,  whatever 
inight  be  their  chara6ler,  condition  or  nation. 

The  manner  of  his  preaching  was  plain  and  Ja^ 
"miliar.  Hepreached  the  iinfearchable  riches  of  Chrift, 
with  an  intent  that  all  men  might  fee  and  know 
them. 

His  preaching  tended  to  peace  and  union  It  ivas 
not  his  objed  to  form  parties  here  and  there,  under 
diff"erent  names,  but  to  bring  all,  whether  Jews  or 
Gentiles,  into  one  body,  and  into  fellowfhip  one 
with  another.  He  taught  all  Chriftians,  in  every 
place,  to  confider  themfelves  as  citizens  of  one 
great  community,  fubjefts  of  one  common  Lord, 
partakers  of  the  fame  privileges,  heirs  of  the  fame 
inheritance,  and  to  keep  the  unity  of  the  Spirit  in 
the  bond  of  peace.  How  different  was  our  Apoftle 
from  thofe  mifguided  zealots,  who  interrupt  the 
fellowfhip  of  Chriflians,  and  fow  difcord  amon^ 
ibiethrpn  by  teaching  their  partizans  to  fay  to  oth- 


224'  Duties  of  the         [Serm.  XVIL 

«rs,  "  Stand  by  youifelves,   come  not  near   to  us, 
for  vvre  are   holier  than  you  \" — "  Mark  them  who 
caufe  divifions  and  oflFenccs    contrary  to  the   doc- 
trine which  ye   have  received,  and    avoid    them  »,«m| 
For  they  who   are  fuch  ferve  not  the  Lord   Jefus  ™ 
Chrift,  but  their  own  belly." 

Paul's  mini  dry  was  defigne^  for  the  benefit,  not 
of  men  only,  but  of  angels  too.  He  preached  the 
unfearchable  riches  of  Chrift,  "  that  now  unto 
principalities  and  po-wers  in  heavenly  places,  might  be 
be  known  by  the  church  the  manifold  wifdom  of 
God." 

The  angels  learn  much  of  the  wifdom  of  God 
from  his  works.  When  he  laid  the  foundations  of 
the  earth,  *'  they  fang  together  and  fhouted  for 
joy."  And  ftill  they  praife  him,  afcribing  to  him 
glory,  honor  and  power,  "  becaufe  he  has  created 
all  things,  and  for  his  pieafure  they  are,  and  were 
created."  If  from  thefe  works  they  learn  God's 
charafler,  they  doubtlefs  underftand  it  more  per- 
fectly from  the  difpenfation  of  his  grace  to  fallen 
men.  In  this  they  delire  to  look  ;  for  in  this  his 
wifdom,  holinefs,  mercy  and  truth  are  moft  glori- 
oufly  difplaycd.  They  were  fent  to  foretell  the  . 
birth  of  the  Savior,  and  of  John,  his  forerunner. 
When  the  Redeemer  was  born,  they  came  to  noti- 
fy the  happy  event  to  the  ftiepherds  in  the  field  ; 
and  on  this  occafion  they  glorified  God  in  anthems 
of  praife.  They  attended  Jefus  in  his  temptations, 
and  ftrengthened  him  in  his  fufferings.  They 
watched  his  fepulchre  while  he  flept,  opened  it 
when  he  arofe,  and  conveyed  the  tidings  of  his  ref- 
urreftion  to  his  anxious  friends.  They  v/ere  pref- 
cnt  at  his  afcenfion,  and  tellified  to  his  difciples 
his  entrance  into  his  glory.  They  are  all  minifter- 
ing  Spirits,  fent  forth  to  minifter  to  them  who  fhail 
be  heirs  of  falvation.  They  aided  the  primitive 
preachers  in  their  labors  and  proteCled  them  in 
their  dangers.     They    vifitcd,    and  ftill  they    vififc 


SIbrm.  XVII.]         Chrijiian  Religion.  22^ 

the  worfhipping  affemblies  of  Chriflians  to  obferve 
what  paffes  there.  Hence  Paul  enjoins  on  Chrif, 
tians,  a  decent  deportment  in  the  houfe  of  prayer, 
"  becaufe  of  the  angels."  And  hence  he  charges 
minifters,  *'  in  the  prefence  of  the  cletl  angels,"  t» 
be  faithful  in  their  office. 

Now  if  angels  were  preferit  in  the  churches  when 
firft  the  gofpel  was  preached,  they  learnt  more  of 
God's  manifold  wifdom,  than  ever  they  had  known 
before.  The  myftcry  of  divine  grace  to  guilty 
men  was  unfearchable  to  angels  till  it  was  revealed 
by  the  Spirit  to  the  apoftles,  and  by  them  opened 
and  proclaimed  to  the  world.  They  had  before  feen 
ihe  wifdom,  power  and  goodnefs  of  God  in  crea- 
tion and  providence  ;  but  the  difplay  of  his  mani- 
fold wifdom,  and  of  his  abundant  grace  in  the  re- 
demption of  men  by  the  incarnation,  crucifixion 
and  refurreQion  of  his  Son,  opened  a  new  fcene 
of  wonders,  and  afforded  new  themes  of  praife. 
Now  they  beheld  that,  which  before  they  had  nev- 
er feen,  and  but  imperfeftly  conceived,  the  Son  of 
God  affuming  humanity,  dying  for  the  guilty,  rif- 
ing  from  the  grave,  afcending  to  glory,  fhedding 
down  the  Spirit,  commidioning  apoftles,  and  fend- 
ing them  forth  to  proclaim  pardon  and  life  to  the 
chief  of  fmners.  Accordingly  in  the  revelation, 
they  are  faid  to  fing  a  new  fong;  not  only  the  fong 
of  Mofes,  which  they  had  been  ufed  to  fing  ;  Thou 
art  worthy  to  receive  glory,  for  thou  hajl  created  all 
things  ;  but  alfo  the  fong  of  the  Lamb  :  Thou  art 
"worthy  to  receive  blejfing  and  praife,  for  thou  waft 
jlain,  and  hafl  redeemed  us  to  God  by  thy  blood. — 
Though  they  are  not  the  immediate  fubjeds  of  this 
redemption,  having  kept  their  firft  ftate,  yet  they 
join  in  the  fong  of  Saints  who  have  been  redeemed 
from  the  earth.  Such  is  their  benevolence — fuch 
their  joy  for  the  redemption  of  fallen  men — fuch 
their  admiration  of  God's  new  difcevered  grace  to 
ERners,  that  they  tak«?   into  their  own  mouths,  the 


4t&$  Dtitiis  of  the  [S£R^I;  XVIl; 

fong  of  faints  ;  *'  Thou  wafl  flain  and  haft  redeenif 
cd  us  hy  thy  blood."  The  Apoftle  adds,  "  I  heard 
the  voice  of  many  angels  round  about  the  throne, 
faying  with  a  loud  voice,  "  Worthy  is  the  Lamb 
that  was  flain  to  receive  power,  and  riches,  and  hon- 
or, and  glory,  and  blefling."  And  every  creature  join^ 
ed  in  the  anthem,  faying,  "  Blefling,  and  honor,  and 
glory,  and  power  be  unto  him  that  fitteth  on  the 
throne,  and  to  the  Lamb  forever  and  ever." 

REFLECTIONS. 

1.  This  fabje6l  may.  ferve  to  enlarge  our  views 
of  the  divine  government.  The  gofpel  difpenfa- 
tion,  which  immediately  concerns  the  human  racCj 
anfwers  fome  important  purpofes  to  other  intdli- 
gencies.  All  the  ways  in  which  angels  may  be 
benefitted  by  it,  we  are  unable  to  conceive.  But 
that  hereby  their  knowledge  and  admiration  of  God's 
wifdom,  grace  and  holinefs  are  increafed,  and  con^ 
fequently  their  devotion,  love  and  felicity  are  ex- 
alted, we  are  expreGly  taught. 

2.  This  fubje6l  fuggefts  to  us,  that  heaven  is  zt 
place  of  improvement.  The  angels  ftill  are  learn- 
ers. They  learned  much  by  the  publication  of  the 
gofpel ;  and  new  wonders,  in  the  courfe  of  provi^ 
dence  are  opening  to  their  view.  In  the  prophetic 
book  of  the  Revelation  we  find  them  from  time  to 
time,  breaking  forth  into  frefh  admiration  and 
praife  on  every  new  difpenfation  of  mercy  toward 
the  church. 

The  faints  here  below  are  exhorted  to  grow  in 
knowledge  and  grace.  Whatever  advances  they 
make,  they  are  ftill  imperfeft.  When  they  arrive! 
to  heaven,  they  are  faid  to  be  made  perfect,  as  be- 
ing wholly  freed  from  fin.  But  they  are  not  fo 
perfect  in  holinefs,  but  that  there  is  room  for  imi 
provement.  If  angels  grow  in  knowledge,  fo  may 
iaints.    They  will  receive  farther  advancenjent  at 


Serm.  XVII.]      Chrijlian  Religion,  22 y 

the  refurreftion.  But  even  then  they  will  not  !^ave 
reached  the  fummit  of  created  perfe£lion.  They 
may,  like  angels,  be  ever  learning,  ever  meeting 
new  objefts  of  wonder,  and  new  occafions  of  praife, 
as  they  trace  the  ways,  and  converfe  with  the  works 
of  God. 

3.  We  fee  the  humility  of  angels.  They  are  fu- 
perior  beings,  exalted  to  heavenly  places,  and  call- 
ed principalities  and  powers  ;  yet  they  difdain  not 
to  learn  from  the  church  on  earth  the  manifold 
wifdom  of  God.  Yea,  they  are  willingly  employed 
as  miniftering  fpirits  to  men.  From  their  example 
let  us  learn  humility  and  charity.  If  we  hope  to 
dwell  with  angels  above,  let  us  cultivate  that  tem- 
per which  is  their  happinefs  and  glory.  Let  xxs 
learn  more  of  the  wifdom  of  God,  nor  think  it  dif- 
honorable  to  learn  wifdom  from  inferiors.  Let  us 
condefcend  to  men  of  low  eftate,  and  bear  the  in- 
firmities of  the  weak.  For  this  we  have  a  more 
engaging  example  than  that  of  angels,  even  the  ex- 
ample of  the  Son  of  God,  who  came  not  to  be  min- 
iftered  unto,"  but  to  minifter.  He  was  among  his 
difciples,  as  one  who  ferved.  He  gave  them  a  pat- 
tern of  meeknefs,  humility  and  love,  that  they 
ihould  do  to  one  another,  as  he  had  done  to  them. 


SERMON      XVIIL 


EPHESIANS  iii.    »i,  la,  13. 

* --^According  to  his  eternal  purpofe,  zvhich  he  put"' 

pofed  in  Chrijl  Jefus  our  Lord,  in  whom  we  have 
bsldnejs  and  accefs  with  confidence  by  the  faith  of 
him.  Where/ore  I  dejire  that  ye  faint  not  at  my 
tribulations  for  you,  which  is  your  glory, 

1  HE  Apoftle  here  refumes  a  thought, 
ivhich  he  had  mentioned  feveral  times  before,  that 
the  admififion  of  the  Gentiles  to  a  participation  in 
the  privileges  of  the  gofpel  was  according  to  the  e- 
ternal  purpofe,  which  God  had  made  in  Chrift  Je- 
fus.  The  extenfion  of  the  church  of  God  to  com- 
prehend all  nations,  was  not  a  new  defign  ;  it  was 
a  plan  which  divine  wifdom  had  formed  before  the 
world  was  made.  Though  it  was  a  myftery  once 
unknown,  and  ftill  hardly  credible  to  the  Jews,  yet 
intimations  had  been  given  of  it  in  prophecy,  and 
difpofitions  had  been  made  toward  it  in  Providence, 
through  all  preceding  ages  of  the  world.  The 
promife  of  a  Savior  to  fallen  Adam  refpe£led  his 
pofterity,  as  well  as  himfelf ;  and  as  he  was  the 
head  of  the  human  race,  it  extended  alike  to  all 
men.  The  promife  to  the  patriarchs  was  more  ex- 
plicit ;  that  "  in  their  feed  all  the  nations  of  the 
earth  fhould  be  bleffed."  Under  the  Jewifli  dif- 
penfation,  the  Siivior  was  typified  in  facred  perfons 


Serm.  XVIII.]       Chrijlian  Religion,  229 

and  religious  ceremonies,  and  foretold  in  the  preach- 
ing and  writings  of  the  prophets,  who  fometimes 
exprefsly  defcribed  him,  as  coming  *'  to  bring  fal- 
vation  to  the  ends  of  the  earth,"  The  frequent  dif- 
perfions  and  captivities  of  the  Jews  conveyed  to 
other  nations  a  knowledge  of  their  religion,  of  their 
prophetic  writings,  and  of  their  promifed  Meffiah, 
and  raifed  in  the  minds  of  inquifitive  Heathens  an 
expedtation  of  this  wonderful  perfon.  But  the  full 
difcovery  of  this  divine  fcheme  was  not  made,  until 
after  Chrift's  refurreftion,  when  he  commanded  his 
Apoftles  to  go  into  all  the  world,  and  preach  his 
gofpel  to  all  nations.  Nor  does  it  feem  to  have 
been  perfeftly  underftood,  even  by  the  Apoftles 
themfelves,  until  Peter,  by  a  heavenly  vifion,  was 
directed  to  go  and  preach  the  gofpel  to  the  family 
of  the  Roman  centurion,  Cornelius.  After  I^eter 
had  executed  this  million,  finding  fome  of  his  breth- 
ren diffatisfied  with  his  conduft,  he  explained  to 
them  the  reafons  of  it,  and  informed  them  of  the 
fuccefs  which  had  attended  it  i  And,  on  hearing 
of  thefe  things,  "  they  glorified  God,  faying.  Then 
hath  God  granted  to  the  Gentiles  alfo  repentance 
unto  life." 

To  imprefs  the  minds  of  the  Ephefians  with  a 
deeper  fenfe  of  their  indebtednefs  to  the  fovereign, 
graceof  Gpd,the  Apoftle  often  repeats  this  thought, 
that  the  offer  of  falvation,now  brought  to  them  by 
the  gofpel  of  Chrift,wasnot  the  fruit  of  their  works, 
iiitentions  or  defires,  but  the  refult  of  God's  eternal 
purpofe  in  his  Son,  and  the  eflPeft  of  thofe  difpof- 
als  which  he  had  been  making  from  the  beginning 
of  the  world.  *'God  was  found  of  them  who  fought 
him  not,  and  made  mani fell  to  them  who  inquired 
not  after  him." 

There  was  nothing  which  more  filled   the  mind 
of  this  Apoftle,   and  which  he  more  frequently  in- 
culcated  on.  Chriilians,    than  tbe  freenefs,  extent, 
P 


J3©  Duties  of  the  [Serm.  XVIII; 

^fovereignty  and  glory  of  God's  grace  in  the  falva- 

.  tion  of  finners. 

The  more  we  feel  and  realize  our  dependence 
on  divine  grace,  the  more  thankfully  (hall  we  re- 
ceive it,  and  the  more  diligently  {hall  we  improve 
it ;  the  mare  humble  fhall  we  be  in  our  opinion  of 
ourfelvcsjand  the  more  charitable  in  our  difpofition 

.toward  others  ;    the  more  watchful  to  abftain  from 

jevil,and  the  more  zealous  to  abound  in  every  good 

;  work. 

One  great  and  wonderful  privilege,  which  the 
grace  of  God  has  bellowed  on  us,  is  particularly 
mentioned  in  our  text.     "  In  Cbrifl,  we  have  bold- 

.nefs  and  accefs  with  confidence  by  the  faith  of 
im. 
To  this  privilege  we  will  now  attend. 
.  I.r  The  ApoHle  {"ays,.  •' We  have  <za^/s."  Th^ 
word  fignifies  an  approach  to  fome  obje6t.  Here 
it  intends  a  near  approach  to  God,  in  the  duties  of 
worlhip  ;  or  fuch  a  flate  of  peace  vy^ith  God  as  al- 
lows a  freedom  of  intercourfe.  "B^ing  juftified  by 
faith,  we  have  peace  with  God,  and  accefs  to  that 
grace  in  which  we  (land."  This  accefs  is  expreiTed 
by  our   "  coming   to  the  throne  of  grace" — .by  our 

/'  entering   into   the    moll   holy  place" by  our 

*'  having  a  hope  by  which  we  draw  nigh  to  God;" 
Thefe  phrafes  allude  to  the  Jewifh  worfhip. — '-— 
There  was  a  viliblefymbol  of  Qod's  prefence, which 
attended  the  Ifraelitesin  the  wiMernc.fs>  .  This  was 
called  the  glory  of  the  Lord,  and,  fometimes,  the 
Lord  himfelf.  When  the  tabernacle  was  erefled 
and  the  ark  of  the  covenant  placed  therein,  thi» 
fymbol  took  its  rcfidence  on  the  mercy  feat  which 
was  made  on  the  ark,  and  between-  the  Cherubims 
which  covered  the  mercy  feat.  And  the  worfhip- 
pers  were  faid  to  come  near  to  (rOd,  becaufe  they 
came  near  to  that  feniible  token  of  his  majefly  and 
glory.     The  gracious  prefence  of   God  is  |is  really 

"afforded  new,  as  it  was  then,  although  there  is  not 


SeRM.  XVII L]       Chrijtian  ReligioTi,  "a.^/ 

the  fame  vilible  fymbol ;  and,  therefore,  we  may^ 
as  truly  as  the  ancient  Jews,  be  fa  id  to  draw  near 
to  God,  when  we  engage  in  the  folemn  duties  of 
worfhip.  Yea,  the  Apoftle  fignifies,  that  we  have 
nearer  accefs  than  they,  becaufe  now  the  way  into 
the  holieft  is  made  manifeft,  into  which  we  have 
liberty  to  enter  by  the  blood  of  Chrifl. 

Thefe  phrafes  have  alfo  a  foundation  in  the  cuf- 
toms  and  ufages  of  mankind.  When  one,  in  be- 
half of  himfelf  or  of  others,  would  prefent  his  peti- 
tion to  a  fovereign,  he  mufl  obtain  liberty  of  accefs 
to  him  :  So  God's  allowing  us  to  make  our  fuppli- 
cations  to  him,  is  expreflfed  by  our  drawing  near 
to  him.  It  is  a  familiar  manner  of  expreffionfuit- 
ed  to  convey  the  idea  of  great  cotidel'cenlion  on 
God's  part,  and  high  privilege  on  ours, 

il.  The  Apoftle  obferves,  that  "  w€  have  boldnefi 
of  accefs.  The  word  properly  fignifies  a  freedom 
cj fpeaking,  ia  oppoGtion  to  that  reftraint  which  we 
feel,  when  we  are  in  the  prefence  of  one  whom 
we  dread^  and  in  whofe  goodnefs  we  can  place  na 
confidence. 

The  word  exprelTes  the  fulnefs  of  that  liberty, 
which  under  the  gofpel  all  Chriftians  enjoy,  of 
drawing  near  to  God.  The  Apoftle  fays,  "  We 
have  boldnefs  to  enter  into  the  moft  holy  place." — 
Under  the  legal  difpenfation,  the  people  approach- 
ed unto  God  by  the  miniftration  of  the  priefts,who 
were  appointed  to  offer  gifts  and  facrifices  for  them : 
But  now  all  believers  are  "  an  holy  priefthood  to 
t)ffer  up  fpiritual  facrifices  acceptable  to  God 
through  Jefus  Chrift."  Under  the  law,  the  ordin- 
ary priefts  came  only  into  the  fan6tuary :  The  high 
prieft  alone,  and  he  but  once  a  year,  came  withiri 
the  moft  holy  place  :  But,  under  the  gofpel,  all 
Chriftians  may  at  all.  times  draw  near  to  God  in  all 
ordinances,  and  may  on  all  occafions  make  knQwnt 
their  requefts  to  him. 

P2 


*^  Diitmofihi!  £Serm.  XVIIT. 

■  The  word  farther  expreffes  that  Ffeedom  6ffpiri& 
witli  which  we  fliould  come  to  God.  The  difpo- 
fitioncf  Dur  hearts  fhould  corirefpohd  with  the 
liberal  aTid  gracious  difperifation  under  vvhich  we 
are  placed. 

We  ftiould  come  to  God  with  a  fpirit  of  love,  ih 
oppofition  to  fervile  fear.  To  revere  the  authority, 
dread  the  dirpleafure,ahd  tremble  at  the  judgments 
of  God,  are  tempers  in  no  rcfpe^  inconliftent  with 
the  full  exercife  of  love.  But  the  fear  which  arifes 
from  a  diftruft  of  God^s  mercy  and  goodnefs,  and 
which  makes  us  reluftnnt  to  come  into  hi:>  pref- 
ence,  is  contrary  to  the  freedom  of  the  gbfpel,  and 
tt)  that  boldness  which  it  imparts.     Love   Cafts  out 

^this  fear.  AnB  ''God  has  not  given  uis  the  fpirit  of 
fear,  but  the  fpirit  of  power,  and  of  love,  and  of  a 

■found  mind."     The  charms  of  mercy  and  grace,  in 

'ivhich  our  heavenly  Father  manifefls  himfeJf  to  us, 
fhouM  awaken  in  our  fouls  gratitude,  hope,  love, 
and  every  cheerful  and  devout  affection.  . 

This  boldnefs  importsyrf^:i<r«9'ih  our  approach- 
es to  God.  Slaves,  under  rhe  influence  of  fear, 
ftand  at  a  diflance  from    their    mafler.     Children, 

'invited  by  the  ^oodnefs  of  a  father,  come  olten  in- 
'to  his  prefence.  So  Chriflians,  confiding  4a  God^s 
fatherly  care  for  therh  and  attention  to  them,  fhould 
embrace  all  opportunifies  to  converfe  with  him. — 
Animated  by  a  fenfe  of  the  liberty  allowed  them, 
they  fhould  bring  to  the  throne  of  grace  their  daily 
prayers  and  praifes.     Since    they  are   not  flraiten- 

'ed  in  him,  they  fhould  not  be  ftraitened  in  their 
own  bowels.     The  pious    Pfalmifl;  vvilhed  to  iwell 

^in  the  houfe  of  the  Lord  all  the  days  of  his  life, 
that  he  might  behold  the  beauty  of   the    Lord  and 

'inquire  at  bis  temple. 

How  great  is  the  privilege  which  Chriflfians  en- 
joy 1  They  may  look  up  to  God  as  their  Father—- 
may  go  daily  into  his  prefence — may  tell  him  all 
their  wants — may  confefs  before  him  all  their  (ins 


Se^m.  XVIII.]     Chrijlian  Religion,  %^^ 

—may  foJicit  the  grealefl;  favors-— inaj  urg^  their 
yequefts  with  moft  fervent  importunity  ;  and  they 
need  not  fear,  that  their  earneflnefs  v.ill  offend 
Jiim,  or  their  continual  coming  will  weary  him. 

III.  The  Apoftle  teaches  us,  that  "  we  have  ac^ 
cefs  with  conjidence."  This  confidence  is  what  is 
elfewhere  called  a  better  hope,  and  \\\q.  full  ojfurancc 
of  faith.     It  is  oppofed  to  doubting  and  diftruft. 

The  nature  of  confidence  in  prayer  is  clearly  ex- 
plained by  the  Apoftle  John.  "  If  our  heart  con- 
demn us  not, we  have  confidence  toward  God;  and 
whatfoever  we  afk  we  receive  of  him,  becaufe  we 
keep  his  commandments, and  do  ihofe  things  which 
are  pleafing  in  his  fight.  This  is  the  confidence 
which  we  have  in  him,  that  if  we  alk  any  thing 
according  to  his  will,  he  heareth  us;  and  if  we 
know  that  he  heareth  us,  whatfoever  we  ajfk,  we 
know  that  we  have  the  petitions  which  we  delired 
of  him." 

To  confidence  of  fuccefs  in  prayer  itis  neceflary, 
that  we  "  afk  according  to  God's  will" — for  fuch 
things  as  he  allows  us,  and  in  fuch  a  manner  as  he 
requires  us  to  afk.  Temporal  bleflings  we  mud 
afk  with  humble  fubmiffion  to  that  fupreme  wiC- 
qom,  which  alone  can  judge  what  is  beft.  Spirit- 
ual bkffings  we  muft  folicit  with  the  ftrongeft  im- 
portunity ;  but  at  the  fame  time  with  a  concern  to, 
perform  the  conditions  on  which  they  are  offered. 
What  God  has  abfolutely  proinifed,  he  will  certain- 
ly beftow.  What  he  has  promifed  conditionally, 
will  follow  our  compliance  with  the  conditions.-^. 
The  common  favors  of  his  providence  will  be  grant- 
ed in  fuch  time,  manner  and  meafure,  as  his  vyif- 
dom  fees  mofl  fuitable.  One  may  pray  in  faith-;^ 
in  a  full  confidence  of  God's  power,  wifdom,  mer- 
cy and  faithfulnefs,  and  yet  feel  ftrong  doubts, 
whether  he  Ihall  receive  the  bleffmgs  for  which  he 
prays  ;  becaufe  he  is  jealous  of  his  own  heart,  and 
dillruftful  of  his  own  wifdom,     A  penitent  has  ar|. 


234  Duties  of  the  ^Serm,  XVIII, 

utidoubting  reliance  on  God's  mercy  to  forgive ; — • 
but  this  reliance  may  be  attended  with  a  painful 
fufpicion  of  the  finccrity  of  his  own  repentance. — 
A  perfon  in  affliftion  may  pray  for  its  removal 
with  a  flrong  affuranct  of  God's  wifdom  to  difcern, 
and  readinefs  to  do  what  is  beft  ;  and  yet  he  may 
doubt  whether  the  removal  will  be  granted  ;  be- 
caufe  he  knows  himfelf  incompetent  to  judge  what 
his  own  fafety,  the  good  of  others  and  the  glo- 
ry of  God's  name  may  require.  Confidence  in 
prayer  is  a  full  reliance  on  God ;  but  this  may  be 
accompanied  with  a  humble  diffidence  of  our^ 
felves. 

IV.  V/e  are  farther  taught,  that  all  our  hope   of 
fuccefs  in  prayer   mull  reft  upon   the  mediation  of 
Jefus  Chrift.     "/«  Chriji  we  have  accefs  with  con- 
fidence, by  the  faith  of  him." 

In  his  name  we  are  to  come  before  God;  and  in 
the  virtue  of  his  atonement  andinferceflion  wemay 
hope  for  acceptance.  As  the  only  begotten  Son, 
he  is  in  the  bofom  of  the  Father.  As  he  is  holy 
and  without  fin,  God  delights  in  him  and  hears 
him  always.  As  he  is  perfe6l  in  knowledge,  none 
of  our  wants  can  efcape  his  notice.  Having  taken 
part  of  our  flefh  and  blood,  he  is  not  afhamed  to 
call  us  brethren.  Having  been  tempted  in  all 
points  as  we  are,  he  can  be  touched  with  the  feel- 
ing of  our  infirmities.  Having  purchafed  by  his 
blood  the  bleffings  which  we  need,  he  can  makeef- 
feftual  interceffion.  As  he  is  a  Mediator  ordained 
of  God,  what  he  has  done  and  ftill  is  doing  for  u^ 
will  be  accepted  in  our  behalf. 

"  Seeing  we  have  fuch  an,  high  prieft  over  the 
houfe  of  God,  we  may  draw  near  with  true  hearts 
in  the  full  alTurance  of  faith." 

The  Apoftle.having  ftated  to  the  EpheGans  their 
great  privilege  of  accefs  to  the  throne  of  grace,teach- 
6s  them,  what  improvement  they  ought  to  make  of 


Serm.  XVni.]       Chrijlian  ReUgicn,  23^ 

it.     "  Wherefore  I  defire,  that    ye  faint'not  at  '017' 
tribulations  for  you."  ^■'''    ' 

He  had  before  called  himfclf  "a  prifonerof  Chrift 
for  them."  He  here  exprefles  the  fajne  thought. — 
It  was  for  them  that  he  fufFered  his  preferrt  bonds 
and  affliftions.  Thefe  were  the  confequences  oF 
his  preaching  the  gofpel  to  the  Gentiles,  and  of  his 
acknowledging  them  as  fellow  citizens  wirh  the 
Jews.  Fearing,  left  his  fufferings  in  the  caufe  of 
nie  gofpel  fhould  difliearten  thefe  new  and  unex- 
perienced converts,  he  fets  before  thera  a  vieWs  c0 
their  happy  fecurity  under  the  prore6lion  of  divine 
grace.  Dangers  indeed  were  before  them  ;  but 
what  had  they  to  fear,  who  had  boldnefs  of  accefs' 
to  God,  with  confidence  by  the  faith  of  Chrift  ? — 
"  Wherefore/'  fays  he,  "  I  defire  that  ye  faint  not 
at  my  tribulations,  which  is  your  glory." 

It  was  one  of  the  glories  of  their  religion,  that  he 
who  preached  it,  was  not  afhamed  to  fuffer  for  it. 
His  conftancy  and  zeal  were  an  unequivocal  evi- 
dence, that  he  believed  his  religion  to  be  true  and 
important,  and  a  decided  proof  of  its  efficacy  and 
power  to  fupport  men  in  the  fevereft  trials.  He 
wiftied  them  to  confider,  that  they  had  not  received 
a  religion  which  the  teachers  of  it  were  afraid  to 
maintain  ;  but  a  religion  which  infpired  them  with 
courage  to  meet,  and  with  patience  to  bear  every 
evil  which  the  world  could  threaten.  Though  the 
Ephefians  were  expofed  to  the  fame  affliclions 
which  he  endured,  he  defired  them  not  to  faint  j 
for  the  faith  which  ftrengthened  him, would  fuftain 
them  ;  the  animating  principles,  which  the  gofpel 
afforded  to  him,  it  imparted  alfo  to  them  ;  and 
they,  as  well  as  he,  might  draw  near  to  God  with 
confidence,  and  obtain  grace  to  help  in  time  ol?" 
need.  Since  they  were  admitted  fo  near  to  God — 
were  allowed  fuch  free  intercourfe  with  him — had* 
fuch  alTurance  of  his  attention  to  their  prayers ;  he 
hoped,  they  would  neither  f^int  at  the  tribulatlcns^^ 

P4  ■ 


236  I>uties  of  the        [Serm.  XVIII. 

which  they  faw  in  him,  nor  at  thofe  which  might 
happen  to  them.  It  was  their  glory,  that  they  had  . 
received  the  gofpcl,  at  a  time  when  it  was  attended 
with  affli6lion  ;  and  it  would  flill  be  their  greater* 
glory,  if  they  fhould  hold  the  beginning  of  their 
confidence  ftedfafl  unto  the  end. 

REFLECTIONS. 

t.  In  the  Apollle  Paul  we  have  a  noble  exam- 
ple of  benevolence. 

He  was  joyful  in  his  tribulation,  finding  that  it 
conduced  to  the  happinefs  of  others.  He  upbraids, 
not  the  Ephefians  with  the  troubles  which  he  en- 
dured for  them  :  He  rather  exhorts  them  to  be 
thereby  animated  to  conftancy  in  the  faith.  He 
fpeaks,  in  the  fame  kind  and  afFeftionate  terms  to. 
the  Philippians  ;  "  I  would  have  you  underftand, 
that  the  things  which  happened  to  me,  have  fallen, 
out  rather  unto  the  furtherarxe  of  the  gofpel.  An4 
many  of  the  brethren  in  the  Lord,  waxing  confi- 
dent by  my  bonds,  are  much  more  bold  to  fpeak 
the  word  without  fear.  It  is  my  earnell  expefta- 
tion  and  hope,  that  in  nothing  I  fliall  be  afliamed  ; 
but  that  with  all  boldnefs,  as  always,  fo  now  alfo 
Chrift  fhall  be  tnagnified  in  my  body,  whether  it 
be  by  life  or  by  death.  If  I  be  ofi^ered  on  the  fac- 
rifice  and  fervice  of  your  faith,  I  joy  and  rejoicei 
with  you  all.  For  the  fame  caufe  alfo  do  ye  joy 
and  rejoice  with  me." 

It  is  the  glory  of  the  religion  of  Jefus,  that,wher(B 
it  comes  with  power,  it  enlarges  the  mind,  purifies 
the  afFe6lions,  fubdues  the  paflions,  fweetens  the 
temper,  foftens  the  heart  to  fenfibility  and  love,  an^ 
excites  to  every  good  work. 

2.  We  are  taught  that  new  converts  fhould  be 
affiflcd  and  encouraged  in  religion. 

Thefe  Ephefians,  who  but  lately  had  embraced 
the  gofpel,   were  in  danger  of  fainting  under  the 


Sbrm.  XVIII.]     Chrijlian  Religion,  237 

tiibulations  which  attended  it.  The  Apollle,  there- 
fore, warned  them  of  the  trials  which  they  might 
expeft,  and  fortified  their  minds  by  arguments  a- 
fjapted  to  their  cafe. 

They  who  enter  on  the  religious  life  mull  fit 
down  and  count  the  coft.  They  muft  form  their 
good  refolutions  with  an  apprehenfion  of  difficulty 
before  them — with  a  fenfe  of  their  own  weaknefs — -, 
and  with  a  humble  reliance  on  the  power  of  divine 
grace.  Many  fet  out  in  the  chriftian  courfe,  with 
warm  zeal,  but  with  little  confideration.  Hence, 
when  they  meet  with  unlooked  for  oppolition,  they 
turn  back  and  walk  110  more  in  it.  As  feed  fown, 
in  a  ftiallow  foil  fuddenly  fprings  up,  but,  under 
the  fcorching  beams  of  the  l\in,  withers  away  ;  fo 
they  who  hear  the  word  and  receive  it  haftily,  may 
difcover  much  joy  at  firft  ;  but  when  tribulation 
arifes,  they  are  offended.  They  only  bring  forth 
fruit  with  patience,  who  receive  the  word  and  un- 
derlland  it,  and  fo  cberilh  it  in  the  he<irt,  that  it 
takes  deep  root. 

3.  We  farther  learn,  that  6ur  beft  fupport  under 
the  troubles  of  the  world,  ^is  that  boldnefs  of  accefs 
to  God,  which  we  enjoy  in  Chrill  Jefus.  This  is 
the  argument  by  which  the  Apoftle  perfuades  the 
Ephefians  not  to  faint  at  the  fight  of  his  tribula- 
tions, or  at  the  apprehenfion  of  their  own.  As 
Chriftians  have  full  liberty  to  come  to  God — may 
ufe  great  freedom  of  fpeech  in  his  prefence — may 
exprefs  all  their  defires — may  afk  all  that  they 
need,  with  a  confidence  that  he  hears  and  regard? 
them,  What  occafion  have  they  to  faint  ?  What 
danger  can  difmay  them  ?  What  difficulty  difcour- 
age  them  ?  What  burden  deprefs  them  ?  What  fer- 
vice  feem  too  hard  for  them  ?  "  When  I  am  weak, 
then  am  I  ftrong." — "  I  can  do  all  things  through 
Ghrifl  who  llrengthens  me." 


±3^   '  Duties  of  the,  &c.    [Serm.  XVIII. 

4.  How  great  a  thing  it  is  to  pray  as  we  ought 
■—to  pray  in  fuch  a  manner,  that  we  can  truly  fay, 
"We  hare  had  accefs  to  God  ?" 

Do  wcr  not  often  afk  we  know  not  what, and  pray 
we  knov  not  how  ?  How  much  diftraftion  is  there 
in  our  devotion  ?  How  cold  are  our  defires  ?  How 
uninfluencing  our  fenfe  of  the  Being  whom  we  ad- 
drefs  ?  How  often  do  we  bring  into  his  prefence 
impatience,  difcontent,  envy,  ill  will  and  other  dif- 
orderly  paflions  ?  If  w^e  have  received,  or  think  we 
have  received  an  injury,.  How  difficult  it  is  to  calm 
the  tumult  of  the  mind,  and  recover  that  ferenity, 
fweetnefs  and  benevolence  of  heart,  which  are  he- 
ceflary  to  prepare  us  for  communion  with  God  ? 
—-How  much  fin  is  mixed  with  our  prayers  ?  We 
have  need  to  pray,  that  our  prayers  may  be  for- 
given. 

5.  Let  the  grace  and  condefcenfion  of  God  en- 
courage us,  uHworthy  as  we  are,  to  come  often  into 
his  prefence.  He  is  rich  in  mercy  to  them  who 
call  upon  him.  Our  wants  are  great  and  numer- 
ous, and  he  only  can  fupply  them.  Let  us  artend 
to  our  wants,  and  we  fiiall  find  matter  for  prayer 
— we  fhall  know  what  to  fay  when  we  (land  before 
him. 

How  aftonifhing  is  it,  that  fo  many  contentedly 
live  ftrangers  to  God,  and  at  a  diftance  from  him  ? 
That,  abforbed  in  the  pleafures  and  interefis  of  the 
world,  they  negle6l  the  favor  of  God, and  the  priv- 
ilege of  converfing  with  him  ?  They  who  forfake 
him,  forfake  their  own  mercies.  As  for  us,  it  is 
good  that  we  fhould  draw  near  to  him  :  They  who 
3re  far  from  him,  perilh. 


SERMON     XIX. 


^PHESIANS  iii.  14,  15. 

]For  this  caufe  I  how  my  knees  unto  the  Father  of  our 
Lord  ycjus  Chrijl,  of  whom  the  -whole  family  in 
ficaven  and  earth  is  named, 

Jr  AUL,  in  the  preceding  veiTe,  ex- 
preffes  his  dcfire,  that  the  Ephefian  Chriftians 
would  not  faint  at  the  tribulations  which  he  fufFer, 
ed  ;  but  rather  fro«i  his  example  would  take  cour- 
age to  meet  all  the  trials  and  dangers,  which  might 
await  them  in  the  caufe  of  religion.  Senfible  of 
the  weaknefs  of  human  nature,  and  its  avei  (ion  to 
fuflperings,  he  fears  for  his  new  converts,  lelt,  in 
thofe  perfecuting  times,  fome  fhould  renounce  the 
faith.  He  therefore  labors  to  fortify  their  minds 
by  proper  arguments,  that  they  might  not  be  mov- 
ed from  the  hope  of  their  calling  ;  and  prays  that 
they  might  be  ftrengthened  by  the  grace  of  God  to 
conflancy  and  perfeverance  in  the  truth.  "  For  this 
caufe,"  f^iith  he  ;  i.  e.  becaufe  of  the  tribulations 
which  attend  the  profelTion  of  the  gofpel  ;  "  I  bow 
7ny  kneei  unto  the  Father." 

As  "  bowing  the  knees"  was  a  common  token 
of  reverence  in  the  prefencc  of  fuperiors,  and  a 
poflure  often  ufed  in  prayer,  to  exprefs  the  humil- 
ity and  engagednefs  of  the  mind  ;  (o  the  Apollle, 


440  Putieso/the  [Serm.  XIX, 

by  this  phrafe,  intends  prayer  itjdf:  And  his  mean- 
ing is,  "  For  this  caufe  I,  with  all  reverence  and 
fervor  of  foul,  fupplicr.te  the  grace  of  God  to 
ftrengthen  and  confirm  you  in  the  religion  which 
you  have  embraced  and  profefled."  Thus  he  ex- 
preffes  the  fame  fentiment  in  his  epiftle  to  the  Co- 
loflians  ;  "  For  this  caufe  we  ceafe  not  to  pray  for 
you,  and  to  defire  that  ye  may  be  filled  uiih  the 
knowledge  of  God's  will,  flrengthened  with  might 
hy  his  Spirit  in  the  inner  man."  The  phrafe  fug- 
gefls  to  us,  that  in  our  prayers  for  ourfelves,  and 
interceflions  for  others,  we  fhould  bow  our  fouls 
before  God  with  deep  humility,  and  prefent  our 
petitions  with  coUeftion  of  thought,  ar>d  intenfe- 
nefs  of  defire. 

The  Apoftle  addreflfes  the  great  God,  as,  "  the 
Father  of  our  Lord  Jcfus  Chrifl." 

God  is  the  Father  of  all  creatures  :  He  by  his 
powerful  word  called  into  being  thofe  numerous 
world's  which  are  fcattcrcd  through  the  immenfity 
of  fpace,  and  has  given  ex,i{l6i;ice  to  the  varioui^ 
tribes  of  creatures  which  inhabit  them. 

Mankind  are  God's  offspring  in  a  higher  fenfe 
than  inanimate  and  fenfitive  creatures  :  He  is  the 
Father  of  their  Spirits,  and  his  infpiration  has  giy* 
en  them  underflanding. 

But  in  a  mo.ft  peculiar  fenfe  is  he  the  Father  of 
our  Lord  Jefus  Chrill;  who,  in  regard  of  his  di- 
vine nature,  is  called  the  image  of  the  invifible  God, 
the  brightnefs  of  his  glory,  and  the  fimilitude  of 
his  perfon  ;  and,  in  regard  of  his  human  nature, 
is  called  the  Son  of  God,  his  only  begotten,  and  his, 
beloved  fon  ;  becaufe  he  proceeded  and  came  for:h 
from  God  in  fuch  a  manner,  as  no  other  being  ever 
has  done. 

The  conception  of  Chrift's  human  nature,  and 
jis  union  with  the  divine,  though  mvfteries  which 
we  cannot  explain,  may  yet  be  underflood  as  far  as. 
religion  is  concerned  in  tliem.     In  general  we  are 


Sehm.  XIX.]         Chrijlian  Religion,  ir^i 

Snfl:ru8:ecl,  that  Chrift  is  the  tnediator  between  God 
and  men,  and  that  through  him  we  mufldraw  near 
to  the  Father.  Innocent,  unoffending  creatures 
may  approach  him  as  their  Father  by  creation. 
We  guilty  creatures  mud  come  to  him  through  his 
only  begotten,  and  well  beloved  Son.  We  mufl 
look  to  him  not  merely  as  our  Father ;  for  we  have 
linned,  and  are  no  more  worthy  to  be  called  his 
children  ;  but  efpecially  as  the  Father  of  Jefus  our 
Lord,  who  was  ordained  before  the  foundation  of 
the  world,  and  was  manifefted  in  thefe  laft.  times 
for  us,  that  by  him  we  might  believe  in  God. 

'•'  I  bow  my  knees  unto  the  Father  of  our  Lord 
Jefus  Chrift,  of  whom  the  whole  f amity  in  heaven  and 
earth  is  named." 

As  the  members  of  a  family  are  denominated 
from  the  head,  lo  all  the  faithful  fervants  of  God 
are  reprefented  as  bearing  his  name.  Chrift  fays, 
"  Him  that  overcometh  will  I  make  a  pillar  in  the 
temple  of  my  God,  and  I  will  write  uponiiim  the 
name  of  my  God,  as^.d^my  'liezo  na^e"  i.  e.  the  Son  (ff 
God,  which  name  Clirill  had  newly  alTunied.  Un- 
der the  Old  Teftamcnt  he  was  very  rarely  called 
the  Son  of  God.  \Vhile  he  appeared  in  the  flelb, 
the  Soil  of  Man,  was  his  ufual  tiile.  After  his  ref- 
urredlion  ht  has  feldoia  called  any  more  by  this 
name,  ^  but  was  ftyled  the  Son  of  God.  This  is  the'te- 
fore  fa  id  (6  be.  a  neio  name  ;  and  this  is  the  name 
which  he  gives  to  true  believers.  The  whole  body 
orChi  IR's  followers  are  diftinguilhed,  as  having  hi"s 
Tacner's  name  written  in  their  foreheads.  The 
meaning  is,  they  ftiall  be  denominated  the  fons  of 
God  ;  and  in  that  charaSer  fhall  be  openly  and 
publicly  received.  Chrifl's  new  name,  and  the  name 
of  his  Father,  mean  the  fame,  even  the  fons  of  God  ; 
and  by  this  name  the  happinefs  of  the  faints  in 
heaven  is  often  ex  pre  ffed.  "  God  himfelf  fhall  be 
Tvith  them,  and  be  their  God,  and  they  fhall  be  his 
fons  and    daughters^     They  (hall  be   heirs  of  God, 


d4*  .    Duties  of  the  [Serm.  XIX. 

^nd  joint  heirs  with  Chrift,  and  (hall  inherit  all 
things. 

Believers  on  earth,  and  faints  and  angels  in 
heaven,  ate  all  one  family.  They  are  fervants  of 
the  fame  Lord,  and  children  of  the  fame  parent. 
From  him  the  whole  family  in  heaven  and  earth 
is  named.  ,  The  faints  in  this  world  are  ftrangers 
and  pilgiims.  They  have  here  no  continuing  city. 
But  they  will  foon  be  called  home  to  join  their 
brethren  in  the  upper  world.  They  are  heretraii^- 
ing  up  for  heaven  ;  and  when  their  coyrfe  of  difr 
cipline  is  liniilied,  they  will  be  received  to  thofe 
bieflTcd  man  dons,  which  Chrift  has  prepared,  and 
into  which  thofe  have  entered  vvho  are  already  d-ead 
in  Chrift. 

It  may  be  ufeful  to  contemplate  the  relaiiori 
between  believers  on  earth,  and  faints  and  angeU 
in  heaven. 

1.  They  all  fpring  from  the  fame  common  par- 
ent. They  have  ail  one  father  ;  one  Cod  has  cre- 
ated .them.  Angels  are  an  order  of  beings  fuperior 
to  men  ;  they  are  endued  with  larger  powers,  and 
raifed  to  highe;-  glory — But  ftill  they  are  depend- 
ent creatures.  TL'hcy  ©we  their  exitlence,  their 
powers,,  and  all -.their  glory  to  the  fame  God,  to 
whom  we  are  indebted  for  our  inferior  ftation  in 
jhe  fcale  of  being. 

2.  The  family  in  heaven  and  earth  are  all  gov- 
erned by  the  fame  general  laws.  There  are  indeed 
io.melaws  peculiar  to  the  prefent  ftate.  In  a  ij^^i-^ 
^ly-  of  children,  the  younger  are  under'a  certain  ^.fci- 
pline  fuited  to  their  tender  and  unexperienced  age. 
So  the  faints  in  this  world  are  under  tutors  and  gov- 
ernors until  the;  time  appointed  of  the  Fathef.  But 
.the  main  fubftance  of  religion  is  the  fame,  both  in 
'heaven  and  in  earth.  The  moral  kingdom  of  God  is 
a  kingdom  which  cannot  be  moved.  The  laws  of  it 
are  immutable  ;  and  they  arie  all  fuited  lo  the  na- 
ture and  condition  of  his  fubjef^s,  and  need  no  re- 


Serm.  XIX.]  Chriftiari  Religion,  243 

vifion  or  amendment.  To  love,  reverence,  wor- 
ftiip  and  ferve  the  Supreme  Lord,  and  to  promote 
the  glory  of  his  kingdom,  and  the  happinefs  of  their 
fellow  fubjefts,  are  obligations  common  to  all  ra- 
tional and  moral  Beings  in  heaven  and  in  earth. 

3,  As  children  of  the  fame  family,  they  fliarein 
the  fame  pleafures  and  enjoyments.     The  glorified 
fpirits  are  reprefen.ted  as  furrounding  God's  throne, 
and  pouring  forth  in   his  prefence    their   fongs    of 
adoration  and  praife — as  celebrating  his  perfeftions 
and  works,  the  wonders  of  his  providence   toward 
themfelves  and  other  beings,  and  efpecially  the  glo- 
ries of   his  grace    toward  fallen    men.     The  faints 
below  tafte  a  fwcetnefs  and  delight  in  the  fame  de- 
vout and  pious    exercifes.     "  It    is    good   to   fmg 
praifes   to  the  Lord  :  It  is  pleafant,    and  praife  is 
comely."     The  angels  are   minifteting  fpirits,  fent 
forth  to  minifter  to  the  heirs  of   falvation.     They 
are  highly  gratified  in  beholding  the  methods,  and 
in  ferving  the   defigns  of  divine    love  toward  our 
guilty  race.     When  the    Savior  was   born,  heaven 
was  moved  with  joy  :  There  was   a  multitude   of 
the  heavenly  hoft,   who  came  down   to   earth,  and 
fang,    "  Glory  to  God  in  the  higheft  ;    on  earth 
peace  ;  good  will  to  men."     True  Chriflians  here 
below    partake   of   the    fame   benevolent    temper. 
They  rejoice  in   the  good  done,  and   in  the  oppor- 
tunities to  do  good  to  their  fellow  mortals.     There 
is  joy  in  heaven,  when  a  finner  repents.     There  is 
joy  in  the  church,  when  religion  prevails,  and  fin- 
ne^s  are  converted  from  the  error  of  their  ways. 

4.  As  among  the  members  of  a  family  there  is 
ufually  a  general  refemblance  of  features,  fpeech 
and  manners,  fo  the  faints  above  and  below  have 
the  fame  general'temper  ;  the  fame  diftinguifhing 
complexion.  ..rr/ 

Man,  at  firft,  was  made  little  lower  than  the  an- 
gels. He  bore  the  fame  divine  image.  This  was 
Joft  by  the  apoflafy.     It  is  in  a  degree  reftored  by 


»44  JDiUieso/the  [Sekm.XIX, 

regeneration,  which  renews  the  foul  after  the  imagie 
of  God  in  righteoufnefs  and  true  holinefs.  This 
image  will  be  perfected  in  heaven,  where  the  chil- 
dren of  God  fhall  be  made  equal  to  the  angels — 
not,  indeed,  equal  in  the  degree,  but  equal  in  the 
integrity  of  the  moral  chara6ler. 

There  are  belonging  to  the  Chriftian  temper 
here,  fome  virtues  and  graces,  for  which  in  heaven 
there  will  be  no  room  ;  fuch  as  penitence,  felfde- 
nial,  temperance,  forgivenefs,  faith  and  hope.  But 
the  main,  governing  features  of  the  religious  tem- 
per, are  the  fame  in  believers  here,  and  in  faints 
and  angels  above ;  fuch  as  love  and  gratitude  to 
God,  benevolence  and  goodnefs  to  fellow  creatures, 
humility  in  their  views  of  themfelves,  and  cheerful 
fubjcftion  to  the  divine  will.  In  heaven  charity 
tiever  fails — ^God's  will  is  done  there — boaftitig 
is  excladed — all  glory  is  given  to  God. 

5.  The  faints,  in  heaven  and  in  earth,  have  one 
common  intereft.  In  this  refpe6l  they  are  like  a 
well  regulated  family.  The  glory  of  God,  the  ad- 
vancement of  religion,  and  the  promotion  of  the 
general  happinefs  of  the  moral  world  are  the  ob- 
jeft>s  on  which  their  hearts  are  placed.  When  the 
Apoftie  John  fell  down  before  the  angel  who  (hew- 
ed him  the  things  relating  to  the  church  of  God, 
the  angel  faid  to  him,  *'  See  thou  do  it  not.  for  I 
am  thy  fellow  fervant,  and  of  thy  brethren  the 
prophets,  and  of  them  who  keep  thefayings  Of  this 
book  ;  wojfhip  God." 

6.  The  mfembrrs  of  a  family,  however  diverfl- 
fied  in  age,  condition,  abilities  and  imprQvements, 
agree  in  this,  that  they  look  to,  rely  upon,  and  are 
guided  by  the  fame  head.  It  is  fo  in  God's  great 
family.  Angels  and  glorified  fpirils  are  as 
much  dependent  on  him,  as  are  the  faints  be- 
low. They  have  their  being  in  him,  and  are  di- 
xe^ed  by  him,     T©  him  they  owe,  not  ot>ly  their 


Serm.  XIX.]  Chrijlian  Religion,  245 

natural  exiftence,  but  the  continuance  of  their  ho- 
ly and  happy  Hate. 

7.  They  are  all  objefts  of  God's  love. 

In  a  virtuous  family,  there  are  different  meaf- 
ures  of  virtue  in  the  different  members  ;  and  the 
parent,  while  he  loves  them  all,  approves  fome 
more  highly  than  others.  So  it  is  in  this  large 
family.  There  are  different  degrees  of  goodnefs  in 
the  faints  here.  The  bell  of  thefe  fall  below  the 
meafure  of  thofe  who  are  made  perfect  in  heaven. 
And  the  higheft  human  faint  above  muff  be  infe- 
rior to  the  angels,  who,  having  kept  their  firft  flate, 
have  been  in  continual  progrefs  from  their  creation. 
Confequently,  fome  of  God's  family  are  more  ex- 
cellent and  amiable  in  his  fight  than  others.  But 
yet  he  loves  them  all.  The  fmallcft  meafure  of 
grace  in  the  humble  believer  is  pleafing  to  God;  and 
every  work  and  fervice  which  he  performs  will 
meet  a  fuitable  reward.  "  Whatfoever  good  thing 
any  man  does,  the  fame  ftiall  he  receive  of  the  Lord, 
whether  he  be  bond  or  free."  He  who  only  gives 
a  cup  of  cold  water  to  a  needy  brother,  from  love 
to  Chrifl,  ftiall  in  no  wife  lofe  his  reward.  The 
faints  are  called  his  treafure — his  jewels.  He  will 
gather  them  to  himfelf.  None  of  them  will  be 
loft. 

8.  At  the  laft  day,  all  the  faints,  thefe  who  are 
now  on  earth,  and  thofe  who  are  in  heaven,  will 
meet  in  God's  prefence,  be  openly  acknowledged 
as  his  children,  and  admitted  to  dwell  together  in 
his  houfe  forever. 

Heaven  is  remote  from  this  earth — remote  in  its 
nature,  if  not  in  its  fituation.  The  faints  are  here 
in  an  evil  world — a  world  of  corruption,  tempta- 
tion and  forrow.  Into  heaven  nothing  enters  which 
defiles  or  affli6ls.  The  day  is  faft  approaching, 
when  the  faints  here,  will  rife  up  and  afcend  on 
high,  to  meet  and  mingle  with  the  faints  above  ; 
and  all   will   unite  together  in  one  great  family, 

Q 


•44^  Duties  of  the  [Serm.  XIX. 

never  to  be  difperfed.  The  Lord  Jefus  will  be  re- 
vealed from  lusaven  with  his  mighty  angels.  He 
will  come  with  ten  thuufands  of  his  faints.  The 
dead  in  Chrill  will  be  raifed  ;  they  who  are  alive 
and  remain  will  be  changed  ;  they  all  will  mount 
tip  together  to  meet  the  Lord,  coming  with  his 
numerous  train,  in  the  air;  and  thence  they  will 
ever  be  with  the  Lord. 

We  hiive  feen,   in  what  refpe6ls    the   faints   in 
•fieaven  and  earth  conflitute  one  family. 
•''Let  us  attend  tothe  refle6\ions  which  this  fubje£l 
jtiggefls  to  us. 

t.  If  we  eftimate  the  dignity  of  meia  from  the 
fanrilies  with  which  they  are  connected,  how  hon- 
orable is  the  believer  ?  He  belongs  to  the  family 
in  heaven.  He  is  a  fon  of  the  mod  high  God.  He 
""^s  a  fellow  fervant  with  angels.  He  has  an  inher- 
itance with  the  faints  in  glory.  He  has  a  poffef- 
Tion  purchafed  for  him,  not  with  corruptible  things 
as  filver  and  gold,  but  with  the  precious  blood  of 
God's  beloved  Son.  He  has  a  houfe  in  referve  for 
him,  which  is  builded,  prepared  and  furnilhed,  not 
hy  human  hands,  but  by  a  divine  power.  How 
fliould  all  earthly  riches  and  honors  bedefpifedby 
the  Chrillian,  who  is  born  to  fuch  noble  profpe61$, 
and  entitled  to  fuch  glorious  poffeilions  ?  May  he 
not  be  contented  in  poverty,  and  patient  in  adver- 
fity,  when  he  believes,  that  heavenly  riches  and 
everlafling  felicities  nearly  await  him,  and  that  his 
prefent  light  afflitlions,  which  are  but  for  a  mo- 
ment, are  working  for  him  a  far  more  exceeding, 
and  eternal  weight  of  glory  ! 

2.  We  fee  our  obligations  to  mutual  conde- 
fcention,  peaCeablenefs  and  love. 

The  family  in  heaven  are  all  of  one  heart,  and 
one  foul.  They  are  united  in  the  worfhip  and  fer- 
tice  of  God,  and  in  the  defigns  of  benevolence  to- 
ward one  another.  If  we  profefs  to  belong  to  that 
noble  family,  let  us   learn   to  imitate  their  tamper 


Serm.  XIX.]  C/iriftian  Religion.  ^4^ 

and  manners.  Let  us  love  ond  another  with  a  pure 
heart  fei-vently,  and  keep  the  unity  of  the  Spirit  in 
the  bond  of  peace.  If  the  church  of  God  on  earth 
is  one  family,  and  a  part  of  the  great  family  which 
is  in  heaven  ;  if  even  the  angels  are  willing  to  be 
ranked  with  the  faints  below,  as  members  of  the 
fame  houfehold,  and  employed  as  fellow  feryants 
with  them,  and  even  as  miniftering  fpirits  to  them  ; 
how  unchriftian,  how  unheavenly,  are  pride,  con- 
tention, difunion  and  feparation  among  profefled 
believers  !  How  contrary  are  fuch  tempers  to  their 
charafter  as  children  of  that  Father,  of  whom  the 
whole  family  in  heaven  and  earth  is  named  !  This 
is  a  thought  which  our  Apoftle  often  fuggefts,  and 
which  meets  us  in  almoU  every  paragraph  of  this' 
excellent  epiftle. 

3.  If  we  are  God's  family,  how  careful  fhould 
we  be  to  attend  on  the  orders  of  his  houfe  ? 

Angels  and  faints  worftiip  God,  day  and  night, 
in  his  temple  above.  It  is  their  joy  to  come  into 
his  prefence,  bow  themfelves  before  him,  receive 
and  execute  his  commands,  and  celebrate  his  per- 
fedions  and  works.  Let  us  here  imitate  their  zeal, 
devotion  and  piety,  that  we  may  be  better  prepared 
to  join  with  them  hereafter.  They  who  contemp* 
tucufly  forfake  the  worfliip,  and  carelefsly  negle6^ 
the  ordinances  of  God's  houfe,  abfurdly  profefs  to 
be  the  children  of  the  Father  of  our  Lord  Jefus 
Chrift,  of  whom  the  whole  family  in  heaven  and 
earth  is  named. 

4.  Let  thofe  who  are  not  of  this  family  be  foli- 
citous  to  obtain  a  place  in  it.  ,.,^ 

Unlefs  you  become  members  of  it  here  on  earth", 
you  cannot  expert  admiffion  into  it  in  heavem 
The  door  of  God's  houfe  is  now  open.  He  fends 
forth  his  fervants  to  compel  you  to  come  in,  that 
his  houfe  may  be  filled.  But  know,  this  door  will 
not  (land  open  always.  When,  by  the  order  of  the 
mafter  of  the  houfe,  the  dcor  Ihali  be  fhut,  yoi* 
O2 


24^  Duties  of  the,  &c,       [Serm.  XIX. 

willin  vain  (land  without  and  knock  at  the  door, 
faying,  "  Lord,  Lord,  open  to  us;"  for  he  will 
anfvver,    ''  I  know  you  not  whence  you  are." 

While  you  live  in  the  indulgence  of  your  Cns, 
you  are  far  from  God  ;  you  have  no  portion  in  the 
bleihngs  defigned  for  his  family.  You  muft  be  re- 
newed in  the  fpirit  of  your  mind,  before  you  can 
become  fellow  citizens  with  the  faints,  and  of  the 
houfehold  of  God,  and  be  incorporated  with  his 
family  in  heaven.  He  now  invites  you  to  come 
in,  and  take  a  place  among  his  children.  Thofe 
ivho  come  he  will  gracioufly  receive,  and  freely 
love.  But  if  you  fpurn  this  kind  invitation,  and 
choofe  Hill  to  remain  in  the  fociety  of  the  ungod- 
ly, you  will  forever  be  excluded  from  the  fellow- 
fhip  of  faints  and  angels,  and  finally  be  turned  over 
into  the  place  prepared,  in  God's  juftice,  for  the 
punifhment  of  rebellious  fpirits. 
•  ••5.  Let  fuch  as  profefs  to  be  of  God's  family, 
Walk  as  becomes  fo  honorable  a  relation. 

Let  them  emulate  the  temper  of  the  bleflfed  above, 
and  afpire  to  that  perfeftion,  which  makes  them 
bleffed.  Let  them  feek  a  nearer  conformity  to,  and 
clofer  union  with  that  branch  of  their  family, 
which  is  already  in  heaven.  And  let  them  daily 
bow  their  knees  to  him,  of  whom  the  whole  family 
in  heaven  and  earth  is  named,  "  That  he  would 
grant  them  to  be  ftrengthened  with  might  by  his 
Spirit  in  the  inner  man,  that  Chrift  may  dwell  in 
their  hearts  by  faith,  and  that,  being  rooted  and 
grounded  in  love,  they  may  be  able  to  comprehend 
with  all  faints,  what  is  the  breadth,  and  length, 
and  depth,  and  htighth,  and  to  know  the  love  of 
Chrift,  which  paifeth  knowledge,  and  may  be  fill- 
ed with  all  the  fulnefs  of  God,'' 


SERMON       XX, 


EPHESIAKS  Jii.    14 19. 

J^or  this  caufe  I  bow  my  knees  unto  the  Father  of  our 
Lord  jfefus  Chrijl  — — '— —  that  he  would  grant 
you, according  to  the  riches  of  his  glory, to  hejirength^ 
ened  with  might  by  his  Spirit  in  the  inner  man  ;  that 
Chrijl  may  dwell  in  your  hearts  by  faith  ;  that  ye, 
being  rooted  and  grounded  in  love,  may  be  able  to 
comprehend  with  all  faints^  what  is  the  breadth,  and 
length,  and  depth,  and  height,  and  to  know  the  love 
of  Chrijl  which  pajjeth  knowledge,  and  that  ye  may 
he  filed  with  all  thefulnejs  of  God. 

1  HE  Apoflle,  now  in  bonds  for  the 
gofpel,  was  concerned  for  his  new  converts  in  E» 
phefus,  left,  di (heartened  by  the  perfecutions  which 
had  befallen  him,  and  which  threatened  them,  they 
ihould  turn  away  from  the  faith  :  He  cautions 
them,  that  they  faint  not  at  his  tribulations;  and, 
for  their  encouragement,  he  tells  them,  that  he  re- 
membered them  in  his  prayers, and  bowed  his  knees 
unto  the  Father  of  our  Lord  Jefus  Chrift  in  their 
behalf.  The  things  which  he  principally  requcfted 
for  them,  are  related  in  the  words  which  have  jud 
been  read  :  That  they  might  be  ftrcngthened  in  the 
inner  man — that  Chrift  might  dwell  in  their  hearts^ 
• — that  they  might  be  rooted  and  grounded  in  lo.ve 
Q3 


Q^Q  Dudes  of  the  [Serm,  XX, 

■ — that  they  might  comprehend  the  love  of  Chrift 
which  paffeth  knowledge — and  that  they  might  be 
filled  with  all  the  fulnefs  of  God. 

Thefe  things  will  be  the  fubje6l  of  our  prefeut 
meditations.  And  while  we  contemplate  the  blef- 
Tmgs  which  Paul  fought  for  the  Ephefians,  let  us 
fcek  the  fame  for  ourfelves. 

I.  He  prays,  that  "  God  would  grant  them,  ac- 
cording to  the  nches  of  his  glory,  tp  be  ftrengthen- 
ed  with  might  by  his  Spirit  in  the  inner  man." 

It  was  not  bodily  ilrength,  civil  power  or  world- 
ly diftin6lion,  which  the  Apoftje  requefted  for  thefe 
Chiiftiansj  it  was  fomething  far  more  defirable  : 
—It  was  the  ftrength,  which  belongs  to  the  inn^r 
man — which  comes  from  God's  Spirit — which  is 
jgranted  according  to  the  riches  of  his  glory. 
*  '  It  was  the  grace  of  fortitude  and  patience,  that 
they  might  perfevere  in  religion,  whatever  dangers 
and  difficulties  fhould  meet  them-  Thus  our  A- 
jpoflie  prays  for  the  Coloflians,  "  that  they  may  be 
itrengtnened  with  all  might,  according  to  God's 
glorious  power,  unto  all  patience  and  longfufFering 
With  joyfulnefs." 

Chriftians,  weak  in  themfelves,  need  the  power 
of  Chrift  to  reft  upon  them.  In  the  courfe  of  the 
religious  life,  they  are  expofed  to  dangerous  temp- 
tations, exercifed  with  great  afflictions,  and  called 
to  difficult  fervices.  In  fuch  cafes  they  have  pe- 
culiar need  of  ftrength  in  the  inner  man. 

We  are  to  obtain  this  ftrength  by  "  bowing  the 
knee  to  the  Father  of  our  Lord  Jefus  Chrift."  If 
it  corries  from  his  Spirit  and  from  the  riches  of  his 
glory,  we  muft  truft  in  him  and  look  to  him  for  it. 
That  we  may  hope  and  aflc  with  greater  confidence, 
we  fliould  contemplate  his  wifdom,  goodnefs,  pow- 
er and  faithfulnefs,  our  paft  experience  of  his  care 
and  love;  and  efpecially  his  wonderful  grace  dif- 
played  in  the  gofpel  difpenfation. 


SjfiRM.  XX.]  Chrijtian  Religicn.  251 

That  we  may  obtain  a  fupply  of  ftrength,  we 
muft  watch  over  our  hearts,  fiiun  known  tempta- 
tions, avoid  forefeen  dangers,  and  mortify  thofe 
lufts  which  wiir  againft  the  foul.  And  that  we 
may  know  how  to  fuit  our  prayers  to  our  wants, 
we  muft  be  converfant  with  ourfelves,  and  gain  ari 

intimate  acquaintance  wiih  our  fpiritual  ftate. 

The  better  we  know  ourfelves,  the  better  we  can 
judge  what  to  pray  for,  the  more  wc  ftiall  abound 
in  matter  of  prayer,  and  the  more  eafily  we  Ihall 
pour  out  our  hearts  before  God.  Our  barren  nefs 
and  deadnefs  in  prayer  are  greatly  ov/ing  to  our 
ignorance, of,  and  inattention  to  ourfelves. 

II.  The  next  thing  which  Paul  requefls  for  the 
Ephefians  is,  that  "Chriit  may  dwell  in  their  hearts 
by  faith."  The  fame  fentiment  he  exprelTes  in  his 
exhortation  to  the  Coloffians.  "As  ye  have  receiv- 
ed Chrift  Jefus  the  Lord,  fo  walk  ye  in  him,  built 
up  in  him,  and  eftablifhed  in  the  faith  as  ye  have 
been  taught."  1 

The  phrafe  of  "  Chrift's  being  in  us,"  is  often 
ufed  to  exprefs  our  conformity  to  him.  He  is  then 
in  us,  when  his  word  takes  poffeffion  of  our  hearts 
and  governs  our  lives  ;  and  when,  having  the  fame 
mind  as  was  in  him,  we  walk  as  he  walked. 

The  phrafe  of  "  Chrift's  dwelling  in  us,"  imports 
conjlancy  and  perfeverance.  They  only,  in  whom 
his  word  abides,  are  his  real  difciples. 

As  we  become  united  to  Chrift  by  faith,  fo  by 
faith  he  dwells  in  our  hearts.  *'  The  juft  live  by 
faith."  That  we  may  fteadily  maintain  our  obedi- 
ence to  his  laws  and  our  imitation  of  his  charatler, 
we  muft  walk  by  faith  in  his  grace  and  power.  The 
Apoftle  fays,  **  I  am  crucified  with  Chrift,  never- 
thelefs  I  live ;  yet  not  I,  but  Chrift  liveth  in  me  ; 
and  the  life,  which  I  live  in  the  flefli,  I  live  by  th^ 
faith  of  the  Son  of  God,  who  loved  me  and  gave 
bimfelf  for  me."—"  His  word  works  eff"e£lually  in 
them  who  believe." — ''The  word  preached  will  not^ 
Q4 


252  Duties  of  the  [Serm.  XX. 

profit  unlefs  it  be  mixed  with  faith  in  them  who 
hear  it." 

To  judge  whether  we  are  accepted  of  God,  we 
muft  inquire  whether  Chrift  dwells  in  us — whether 
we  are  conformed  to  his  chara6ler,  influenced  by 
his  doftrines,  and  governed  by  his  precepts.  The 
reality  of  our  faith  is  beft  proved  by  our  conftancy 
in  the  love  and  praQice  of  religion.  It  is  not  fafe 
to  conclude  that  we  are  juftified  unto  life,  before 
we  have  time  to  inquire  whether  Chrift  thus  dwells 
in  our  hearts  by  faith.  There  is  nothing  more  con- 
trary to  the  inftruftions  and  cautions  of  the  gofpel, 
than  ftrong  and  bold  conclu  lions  in  our  own  favor, 
before  we  have  the  evidence  which  arifes  from  the 
efficacy  of  faith  in  purifying  the  heart.  It  is  the 
7vork  of  faith,  the  labor  of  love,  the  patience  of  hope, 
and  the  fruit  of  godly  forrow,  which  manifeft  the 
exiflence  of  thefe  graces  in  the  foul. 

III.  The  Apoftle  prays,  that  the  Ephefian  Chrif- 
tians  "  may  be  rooted  and  grounded  in  love." 

By  love  he  doubtlefs  intends  love  to  Chrijl,  who 
is  the  objeft  mentioned  immediately  before  and  af- 
ter. Love  to  Chrift  is  one  of  the  great  principles 
of  religion.  If  any  man  love  not  our  Lord  Jefus 
Chrift,  he  is  pronounced  accarfcd.  But  grace  is 
promifcd  to  them,  who  love  him  in  fincerity. 

This  love  is  not  merely  an  emotion  of  the  heart 
on  a  view  of  the  great  things  which  Chrift  has  done 
and  fuffered  :  It  is  a  temper  in  the  foul  leading  us 
to  approve  of  him,  delight  in  him,  and  cleave  to 
him  in  his  whole  chara6ter,  as  a  teacher,  ruler  and 
redeemer.  It  includes  a  love  of  his  example,  doc- 
trines and  precepts,  as  well  as  gratitude  for  his 
mediation,  and  rejoicing  in  the  hope  of  his  falva- 
tion. 

True  !ove  to  Chrift  is  Si^preme  ;  it  furpaffes  all 
earthly  affeftions.  He  has  faid,  "whofoever  loveth 
fon  or  daughter  more  than  me,  is  not  worthy  of 
me."     The  genuine  efFecl  of  this  love  is  obedience. 


Serm.  XX.]  Chrijlian  Religion,  253 

*'  If  ye  love  me,"  fays  our  Lord,  "  keep  my  com- 
mandments."— "Ye  are  my  friends,  if  ye  do  what- 
foever  I  have  commanded  you." 

Where  love  to  Chrift  reigns,  there  will  be  a  ha- 
tred of  fin  and  watchfulnefs  againft  it.  *'  The)r 
who  are  Chrifl's  have  crucified  the  flefh."  There 
will  be  a  high  admiration  of  and  ready  compliance 
with  the  way  of  lalvation  through  him.  The  be- 
liever "  counts  all  things  but  lofs  for  the  excellen- 
cy of  the  knowledge  of  Chrift,  and  fuffers  the  lofs 
of  all  things  to  win  him."  There  will  be  a  con- 
cern to  promote  his  honor  and  intereft  in  the  world. 
Peter  was  to  teftify  his  love  to  his  Lord  hy  feeding 
his  flock. 

Chriftiaris  are  to  be  ''  rooted  and  grounded  in 
love."  True  love  is  rooted  in  the  heart.  It  is  an 
habitual  temper  difcovering  itfelf  in  the  fruits  of 
hoJinefs.  Where  this  love  is  rooted,  there  is  an 
acquaintance  with  the  religion  of  Chrift,  a  fettled 
belief  of  its  divinity,  and  a  high  efteem  of  its  ex- 
cellence and  importance  ;  and  this  love  will  be  ac- 
companied with  a  fteady  refoluiion  to  abide  in  the 
dodrine  of  Chrift,  whatever  dangers  may  attend  it. 
— He  only  who  cleaves  to  the  Lord  with  purpofe 
of  heart,  can  be  faid  to  be  rooted  and  grounded  in 
love. 

Imagine  not,  that  love  to  Chrift  is  a  mere  fcnfi- 
live  afl'eflion,  like  that  which  we  fonietimis  feel 
toward  natural  objefls;  or  that  it  is  a  tranlient  em"- 
otion  excited  merely  by  a  view  of  Chrift,  as  a  man 
fufi^ering  unjuftlyfrom  the  hands  of  cruel  enemies; 
or  only  a  delightful  fenfation  arifing  from  an  ap- 
prehenfion  of  him  as  one  who  loves  us  and  is  ready 
to  fave  us.  Such  feelings  are  no  more  than  what 
wicked  men  may  have  under  certain  circumftances. 
They  come  far  fhort  of  that  love  which  the  gofpel 
requires.  This  is  nothing  lefs  than  a  loveof  Chrift's 
complete  charaftci — a  love  of  his  whole  gofpel — a 
•ove  of   the   way  in  which  falvation  is  oflPered.     It 


254  Duties «/ the  [Serm.  XX^ 

is.  a  holy  temper  correfponding  with  the  holy  na- 
ture of  its  obje6l.  It  is  a  fpiritual  afiFeftion  toward 
Chrift  viewed  as  a  fpiritual  Savior.  Its  fruits  are 
love  to  good  men — imitation  of  Chrift's  example 
—obedience  to  his  commands — attendance  on  his 
inflitutions — zeal  for  his  honor — and  diligence  in 
his  fervice. 

IV.  Another  petition  for  thefe  Ephefian  converts 
is  "  that  they  may  be  able  to  comprehend,  with  all 
faints,  what  is  the  breadth,  and  length,  and  depth, 
and  height,  and  to  know  the  love  of  Chrilt,  which 
paffeth  knowledge." 

All  that  Chrift  has  done  and  fuffered  in  our 
caufe,  is  in  no  degree  the  efFeft  of   our  defert,   but 

wholly  the  fruit  of  his  own  pure  benevolence. 

*'  He  loved  us  and  gave  himfelf  for  us." — "  Hereby 
perceive  we  his  love^  becaufe  he  laid  down  his  life 
for  our  fakes." 

This  love  paffes  our  knowledge  ;  it  exceeds  our 
comprehenfion  ;  but  there  is  a  fenfe  in  which  we 
may  know  it,  and  fhould  endeavor,  with  all  faints, 
more  and  more  to  comprehend  it. 

1.  The  love  of  Chrift  paffeth  knowledge. 

It  pafles  all  known  examples  of  love.  The  proph- 
et, fpeaking  of  the  love  of  God  manifefted  in  the 
forgivenefs  of  linners,  fays,  "  His  ways  are  not  as 
our  ways,  nor  his  thoughts  as  our  thoughts  :  But 
as  the.  heavens  are  higher  than  the  earth,  fo  are  his 
ways  higher  than  our  ways,  and  his  thoughts  than 
our  thoughts." 

Great  inftances  of  goodnefs  have  now  and  then 
been  known  among  men.  The  parent  for  his  chil- 
dren— one  friend  for  another  has  done  and  fuffer, 
ed  much.  The  parent  who  is  evil  can  give  goodt 
things  to  his  children.  For  a  good  man  peradven- 
ture  fome  would  dare  to  die.  This,  however,  is 
the  higheft  exertion  of  human  love,  that  a  man  lay 
down  his  life  for  his  fiiend.  But  the  love  of  Chrift 
far  exceeds  this :  He  has  commended  his  love  to- 


Serm.  XX.]  Chrijlian  Religion.  fira 

ward  us,  in  that,  while  we  were  finners  and  ene- 
mies, he  died  for  us." 

This  love  pafTes  our  comprehenjion.  We  may- 
have  a  juft  conception  of  it ;  but  we  cannot  com- 
prehend its  dimenfions.  The  Apoftie  fpeaks  of  the 
breadth,  and  length,  and  depth,  and  height  of  the 
love  of  Chrift  which  paiTeth  knowledge." 

It  paffes  knowledge  in  refpefl  of  i's  breadth,  or 
extent.  It,  in  fome  rcfpefts,  extends  to  the  whole 
world — to  all  nations  m  all  ages,  from  Adam  down 
to  the  clofe  of  the  human  fucceffion.  The  benefits 
which  it  has  procured,  are  offered  to  all  on  the 
fame  terms, without  any  diftinftion.  They  are  not 
confined  to  this  or  that  people,  or  to  this  or  that 
period,  or  to  any  particular  defcription  or  charac- 
ter;  but  are  to  all, and  upon  all  them  who  believe, 
whether  Jews  or  Gentiles,  male  or  female,  bond  or 
free,  young  or  old,  great  finners  or  fmall ;  and  there 
is  no  difference. 

Yea  ;  this  love  extends,  not  only  to  men,  but  to 
angels,  who  look  with  pleafure  into  the  wonders  of 
redemption,  and  learn  from  the  church  the  mani- 
fold wifdom  of  God.  All  things,  which  are  in 
heaven  and  in  earth,  are  to  be  gathered  together  in 
Chrift  and  to  become  one  family.  Hence  the  an- 
gels are  reprefented  as  joining  with  the  elders  in 
this  fong  of  praife  to  the  Lamb.  '•  Thou  art  wor- 
thy— for  thou  waft  flain,  and  haft  redeemed  us  to 
God  by  thy  blood — ." 

How  vaft  is  the  breadth  of  Chrift's  love  !  What 
myriads  of  the  human  race,  in  the  long  fucceffion 
from  the  firft  to  the  laft  generation  of  mortals,  will 
be  made  partakers  of  it  ?  Many  indeed  will  perifli, 
but  the  nations  pf  them  who  are  faved,will  he  fuch 
multitudes  as  no  man  can  number.  And  befides 
tbefe,  there  is  an  innumerable  company  of  angels 
- — ten  thoufand  times  ten  thoufand,  and  thoufands 
of  thoufands,  who  worftiip  the  Redeemer  and  give 
Jionor  to  his  name,  ' 


SjgS  Duties  of  the  [Serm.  XX. 

-The  love  of  Chrift  paffes  knowledge,  in  refpe^ 
of  its  length.  It  is  an  everlajling  love.  Believers 
are  chofen  of  God  in  him  before  all  ages,  that  they 
might  be  holy  and  without  blame  before  him  in 
love.  He  from  the  days  of  eternity  entered  into  a 
covenant  of  peace  with  God,  in  which  he  engaged 
to  make  his  foul  an  offering  for  fin,  and  received  a 
promife,  that  he  fhould  fee  his  feed,  and  the  pleaf- 
ure  of  the  Lord  fliould  profper  in  his  hands.  This 
engagement  he  in  the  fulnefs  of  time  executed,  by 
affuming  ourflefliand  bearing  our  fms  on  the  crofs. 
. — The  falvadon  which  his  death  has  purchafed  for 
believers  is  an  everlajling  {diivdiixon.  As  his  thoughts 
of  love  were  from  eternity,  fo  the  effeQs  of  his  love 
will  lafl  to  eternity. 

The  depth  of  Chrift's  love  palTes  knowledge.  In 
his  unbounded  compaflion  to  our  race,  he  laid  a~ 
fide  his  divine  form — his  heavenly  glory — made 
himfelf  of  no  reputation — took  on  him  the  falhion 
of  a  man — the  form  of  a  fervant — and  humbled 
himfelf  to  death,  even  the  death  of  the  crofs.  Can 
we  conceive  what  he  fuffered  for  our  fakes,  when 
his  foul  was  filled  with  forrow.his  frame  convulfed 
with  pain,  his  fweat  like  drops  of  blood,  his  limbs 
diftended  on  the  tree,  his  hands  and  feet  pierced 
with  nails,  and  his  fide  with  a  fpear,  and  his  voice 
raifed  to  heaven  in  this  ftrong  and  bitter  cry,  ''My 
God,  my  God,  why  has  thou  forfaken  me  ?  O  the 
depth  of  that  love  which  brought  the  Son  of  God 
from  heaven  to  fuch  a  depth  of  humiliation  and 
diftrefs!  Again:  The  height  oi  Chria's  love  paffes 
knowledge.  Being  exalted  to  the  higheft  heavens, 
he  employs  himfelf  in  works  of  love  and  grace. — 
He  intercedes  for  them  who  come  to  God  in  his 
name — he  difpenfes  the  heavenly  gifts  which  he 
has  received  for  mea — he  watches  over  his  church, 
and  fheds  down  his  gracious  influence  for  her  pief- 
ervation  and  increafe. 


Serm.  XX.]  Chrijlian  Religion,  257 

His  love  pafles  knowledge,  as  the  benefits  which 
it  has  procured  exceed  all  human  eflimation.  The 
Apoftle  preached  ''the  unfe arc hable  riches  of  Chrift." 
—Who  can  conceive  the  value  of  that  pardon,  the 
worth  of  that  falvation,  and  the  glory  of  that  inher- 
itance, which  he  has  purchafed  for  the  faints  ?  Be- 
ing juftified  by  faith,  we  have  peace  with  God 
through  our  Lord  Jefus  Chrift."  This  '*  peace  of 
God  paffeth  all  underftanding." — "  Eye  hath  not 
feen,  nor  ear  heard,  neither  have  entered  into  the 
heart  of  men  the  things  which  God  hath  prepared 
for  them  that  love  him." 

2.  Though  the  love  of  Chrift  paffeth  knowledge, 
yet  there  is  a  fenfe  in  which  it  is  knoxvn  to  the 
faints. 

They  have  a  thankful  and  admiring  knowledge  of 
that  lovCj  which  moved  fo  glorious  a  perfon  to 
humble  himfelf  fo  low,  and  to  do  and  fufFer  fo 
much  for  creatures  fo  worthiefs — fo  guilty.  When 
they  confider  the  heavens,  the  work  of  his  fingers, 
the  moon  and  ftars  which  he  has  ordained,  they 
fay  with  David,  "What  is  man  that  thou  art  mind- 
ful of  him,  or  the  fon  of  man  that  thou  vifitell 
him  ? 

They  have  an  experimental  knowledge  of  his  love. 
They  not  only  view  it  as  a  fubjeft  of  pleafing  con- 
templation, but  feel  the  power  of  it  on  their  hearts. 
By  the  love  of  Chrift  they  have  been  made  partak- 
ers of  the  renewing  influences  of  the  Spirit,wrought 
to  the  temper  of  the  gofpel,  and  interefted  in  its 
bleflings.  The  Apoftle  fayS,  "We  were  fometimes 
foolifti,  difobedient,  deceived,  ferving  divers  lufts 
and  pleafures,  living  in  malice  and  envy,  hateful 
and  hating  one  another  :  But  after  the  kindnefs  and 
love  of  God  our  Savior  toward  man  appeared,  not 
by  works  of  righteoufncfs  which  we  have  done,  bur 
according  to  his  mercy  he  faved  us,  by  the  wafliing 
of  regeneration  and  renewing  of  the  holy  Ghoft, 
which  he  has  Ihed  on  us    abundantly  through   Je. 


25B  Duties  of  tJit  [Serm.  XX* 

fus  Chrift,  that,  being  juftified  by  his  grace,  we 
might  be  made  heirs  according  to  the  hope  of  eter* 
nal  life." 

Believers  have  an  zn/ZMe«/m/ knowledge  of  Chrifl's 
love.  The  Apollle  fays,  "The  love  of  Chrift con- 
ftraineth  us,  becaufe  we  thus  judge,  that  if  one  di- 
ed for  all,  then  were  all  dead  ;  and  that  he  died  for 
all,  that  they,  which  live,  fliouid  not  henceforth 
live  unto  themfelves,  but  unto  him  that  died  and 
rofe  again." 

-■  The  faints  have  7\n  ajfimila ting  knowledge,  of  their 
Savior's  love.  Though  they  cannot  comprehend 
the  dimenfions  of  his  love,  yet  they  are,  in  a  meaf- 
ure,  poffeffed  of  the  fame  kind  of  love.  They  are, 
as  he  was,  meek,  gentle,  patient  and  ready  to  for- 
give. They  have  learnt  of  him,  to  love  their  ene- 
mies, to  pray  for  thofe  who  defpitefully  ufe  them, 
to  blefs  them  that  curfe,  to  bear  revilings  without 
returning  them,  to  condefcend  to  men  of  low  ef- 
tate,  to  pity  the  diftreifed,  and  do  good  as  there  is 
occafion.  This  is  Chrift's  command  to  his  difci- 
ples,  "  Love  one  another,  as  I  have  loved  you." 

The  Apofile's  prayer  for  the  Ephefians  was,  that 
"they  might  htjircngthened  to  comprehend  the  love 
of  Chrift/' 

This  is  an  incxhauftible  fubje61:.  The  riches  of 
it  are  unfearchable.  We  may  dwell  upon  it  with 
frefli  entertainment  and  increafing  pleafure  while 
we  live  :  Yea,  eternity  will  not  wear  out  the  theme. 
This  is  the  fong  of  the  faints  in  heaven,  "  Unto 
him  who  loved  us,  arM  wafhed  us  from  our  fins 
in  his  blood,  be  glory  and  dominion  for  ever  and 
ever." 

Let  us  labor  for  a  greater  experimental  knowl- 
edge of  his  love.  If  we  are  in  a  ftate  of  fin,  let  us 
feek  from  him  that  grace  which  is  neceflary  to  re- 
new us  in  knowledge  after  his  holy  charader.  If 
we  are  in  doubt  concerning  our  intereft  in  his  love, 
let  us  not  reft,  till  he  is  formed  in  us.     If  we  find 


Serm.  XX.]  Chrijlian  Rdt$ion,  259 

that  he  dwells  in  our  hearts  by  faith,  let  us  grow- 
up  in  all  things  into  him,  and  afpire  to  the  meaf- 
ure  of  his  divine  fulnefs.  This  leads  us  to  ob- 
ferve, 

V.  The  Apoftle  prays,  that  theEphefians  ''might 
be  filled  with  all  the  fulnefs  of  God."     His  mean- 
ing is,    that  they  might   have  fuch  a  fupply  of   di- 
vine influence,    as  would  caufe  them  to  abound  in 
knowledge,    faith,  love,    and  all  virtues   and  good 
works.     He  prays,   in  like  manner,  for  the  Colof- 
fians,    "  that  they  might  be  filled  with  the    knowl- 
edge of  God's  will  in  all  wifdom  and  fpiritual  un- 
derftanding,  and  might  walk   worthy  of   the   Lord 
to  all   pleafing,   being  fruitful  in  every  good  work, 
increaCng  in  the  knowledge  of  God — and  that  their 
hearts  might  be  comforted,  being  knit   together   in 
love,  and  to  all  riches  of  the  full  aflurance  of   un- 
derftanding."      And    for   the    Philippians,    *'  that 
God,  who  had  begun  a  good  work  in  them,  would 
perforiji    it  to  the   day  of   Chrift ;     and    that  they 
might  abound  more  and  more  in  love  and  in  knowl- 
edge, being  filled  with  the  fruits  of  righteoufnefs." 
From  thefe  petitions  we  fee,   that,    "  by  the  ful- 
nefs of  God,"  the  Apollle  intends  fuch  a  rich  fup- 
ply of  the  grace  of  God,  that  they  might  be  able  to 
perfevere  in   the  faith  and  practice  of  religion,  to 
increafe  and  abound  more  and  more  in  the  virtues 
and  works  of  the  gofpel,  a^id  to  obtain  a  more  full 
affurance  of  their  title  to  heavenly  glory. 

We  learn  then  that  Chriftians  are  not  to  content 
themfelves  with  their  prefe'nt  attainments,  but  to 
afpire  after  greater  eminence  in  their  holy  charac- 
ter, and  nearer  approaches  to  heavenly  perfeftion. 
In  inaitation  of  Paul's  example,  they  rnuft  '•'  forget 
the  things  which  are  behind,  and  reach  forward  to 
the  things  which  are  before,  prefling  toward  the 
mark  for  the  prize  of  the  high  calHng  of  God  in 
Chrill  Jefas."  They  mud  never  indulge  an  imag- 
ination, that  they  have  acquired  as  much  holinefs, 


&,6o 


Duties  of  ihe,  ^c,  [Serm.  XX. 


or  done  as  much  ftervice  as  is  needful ;  but,  deeply 
humbled  under  a  fenfe  of  their  great  imperfedions 
and  remaining  corruptions,  the  poornefs  of  their 
fervices,  and  their  defe6ls  in  duty,  they  mutt  daily 
renew  their  application  to  God's  mercy  for  the  par- 
don of  their  fins,  and  to  his  grace  for  their  aflift- 
ance  in  the  religious  life.  Their  defires  muft  not 
ftop  fliort  of  that  which  the  Apoftle  aflced  for  his 
converts, that  they  may  be  ftrengthened  by  the  fpirit 
in  the  inner  man — may  have  Chrill  dwelling  in 
their  hearts — may  be  rooted  and  grounded  in  love 
• — ^^may  know  the  love  of  Chrift  which  paffeth  knowl- 
edge, and  maybe  filled  with  all  the  fulnefs  of  God. 


//  i  'M:2?^^  fill  ^^::^<»^  \i 


SERMON      XXL 


EPHESIANS  iii.  20,  21. 

Now  unto  him,  that  is  able  to  do  exceeding  abundantly 
above  all  that  toe  ajk  or  think,  according  to  the  pow- 
er that  worketh  in  us,  unto  him  be  glory  in  the  church 
by  Jefus  Chriji,  throughout  all  ages,  world  without 
end.     Amen. 

JN  the  fix  preceding  verfes  the  Apof- 
tle  informs  the  Ephefians,  what  bleflfings  he  re- 
quefted  for  them.  He  bowed  his  knees  in  prayer 
Unto  the  Father  of  Jefus  Chrift,  of  whom  the  whold 
family  in  heaven  and  earth  is  named,  that  he 
would  grant  them  to  be  ftrengthened  with  might, 
by  his  Spirit  in  the  inner  man — that  Chrift  might 
dwell  in  their  hearts  by  faith — that  they  might  be 
rooted  and  grounded  in  love — that  they  might  b^ 
able  to  comprehend,  with  all  faints,  the  vaft  dimen- 
fions  of  Chrifl's  love  to  them — and  that  they  might 
be  filled  with  all  needful  fupplies  of  the  grace  of 
God.  While  he  meditates  on  the  breadth  and 
length,  the  deoth  and  heicrhth  of  the  love  of  Chrift, 
and  on  thofe  full  fupplies  of  grace,  which  flow  to 
faints  from  the  divine  fountain,  he  breaks  forth 
into  the  devout  doxology,  which  I  have  now  read. 
In  this,  he  firft  acknowledges  the  infinite  power  of 
God  to  do  for  us   far   beyond   our   petitions  or 


Sl6m  Duties  of  the  [Serm.  X^I. 

thoughts  :     And  then  he  prays,  that  all  glory  may 
be  given  to  God  in  the  church  through  all  ages. 

I.  We  will,  firft,  confider  the  acknowledgment, 
which  the  Apoflle  makes,  of  God's  all  fufficiency. 
**  He  is  able  to  do  exceeding  abundantly  above  all 
that  we  afk  or  think.'* 

God's  ability  intends  not  merely  his  power,  but 
all  thofe  perfe£lions  which  render  him  a  fuitable 
objefl  of  our  faith  in  prayer.  It  imports  an  exa6l 
knowledge  what  our  wants  are,  a  ready  difpofition 
to  fupply  them,  wifdom  to  difcern  the  proper  time 
and  manner  of  granting  fupplies,  as  well  as  power 
to  effetl  whatever  his  wifdom  fees  bed  to  be  done. 

Divine  power  or  ability  is  often,  in  fcripture, 
eonfidered  as  including  wifdom  and  goodnefs ;  fov 
indeed,  without  thefe,  there  could  be  no  fuch  thing 
as  power,  properly  fo  called.  Mofes,  in  his  inter- 
.eelTjon  for  Ifrael,  fays,  *'  If  thou  fhalt  kill  all  this 
people,  the  nations  will  fpeak,  faying,  Becaufe  the 
Lord  was  not  able  to  bring  them  into  the  land  which 
he  fware  to  them,  therefore  hath  he  flain  them  in 
the  wildernefs.  Now  I  befeech  thee,  let  the  poioer 
of  my  Lord  be  great  according  as  thou  haft  fpoken, 
faying,  The  Lord  is  longfuffering  and  of  great  mer- 
cy. Pardon  I  befeech  thee  the  iniquity  of  this  peo- 
ple according  to  the  ^reatnefs  of  thy  mercy."  The 
Apoftle  fays  to  the  Corinthians,  "  God  is  ahle  to 
make  all  grace  abound  toward  you,  that  ye  always, 
having  all  fufficiency  in  all  things,  may  abound  in 
every  good  work."  He  fays  to  the  elders  of  Ephe- 
fus,  *'  I  commend  you  to  God,  and  to  the  v\^ord  of 
his  grace,  which  is  able  to  build  you  up,  and  to 
give  you  an  inheritance  among  all  them  that  are 
fan6lified."  His  great  confolation  und^r  a  fenfe  of 
weaknefs  was,  that  the  grace  of  Chrift  was  fufficient 
for  him,  and  that  the  Jlrength  of  Chrift  was  made 
perfedt  in  human  weaknefs.  He  therefore  took 
pleafurein  infirmities,thdit  the  power  of  Chrift  might 
reft  upon  him. 


Serm.  XXI.]        Chrijlian  Religidn.  iS^ 

In  thefe  ami  other  paflages,  the  power  or  fuffi- 
ciency  of  God  to  fupply  our  wants  manifellly  in- 
cludes his  abundant  goodnefs  and  mercy.  And  it 
is  particularly  in  reference  to  the  riches  of  his  glory^ 
and  to  the  incomprehtnjible  dimenfions  of  his  love^ 
that  the  Apoftle  fays  in  the  text,  "  He  is  able  to  do 
exceeding  abundantly  above  all  that  we  afk  or 
think." 

If  we  confider  our  Own  imperfeQion,  and  the 
boundlefs  perfe6lion  of  the  Deity,  it  will  appear, 
that  there  is  no  proportion  between  what  we  can 
aflc,  and  what  he  can  do.  It  is  impoffible,  that 
creatures  of  fuch  limited  minds  as  ours,  fhould 
comprehend  all  the  things  which  perfe£l  wifdom 
may  devife,  unbounded  goodnefs  may  delign,  and 
infinite  power  may  efFe6t.  As  the  nature,  perfec- 
tions and  operations  of  the  divine  Being  are  infi- 
nitely fuperior  to  the  powers  which  we  pofTefs,  and 
the  works  which  we  can  perform,  fo  we  muft  be- 
lieve, that  he  is  able  to  do  exceedingly  better  for  us 
than  we  requeft  in  our  prayers,  or  imagine  in  our 
thoughts. 

To  illuftrate  this  point,  it  may  be  obferved, 

1.  God  often  does  for  men  thofe  favors,  which 
they  never  thought  of  afking  fot  themfelves.  He 
is  found  of  them  who  fought  him  not :  Before  they 
call,  he  hears  them  ;  he  fhews  them  great  things, 
which  they  knew  not  of. 

Our  happinefs,  in  many  cafes,  depends  oil  things 
which  are  entirely  out  of  our  fight*  We  know  not 
v/hat  is  good  for  a  man  in  this  life,  all  the  days  of 
this  vain  life  which  he  fpends  as  a  fhadow.  But 
the  perfeft  wifdoni  of  God  fees  all  the  connexions 
and  dependences  of  things  through  the  boundlefs 
extent  of  the  univerfe,  and  the  endlefs  duration  o£ 
eternity  ;  the  relation  of  every  creature  to  other 
beings  around  him  j  and  the  influence  that  every 
event  will  have  on  his  happinefs  or  mifery.  ThaC 
Providence,  which  God  exercifcs  in  the  world;  is 
R  g 


$$i  Duties  of  the  [Serm.  XXL 

guided,  in  every  ftep,  by  this  confurnmate — ^this  all 
comprehenftve  wifdom  ;  and  as  it  is  particularly- 
employed  for  the  benefit  of  pious  men,  to  whom 
^11  things  fhall  work  for  good,  fo  undoubtedly 
there  are  innumerable  cafes,  in  which  God  orders 
circumftances  and  events  in  their  favor,  without 
their  requefl  or  knowledge.  In  forae  inftances  they 
are  able  afterward  to  difcover  the  happy  confe- 
quenct's  of  events,  which,  in  the  time  of  them,  ap- 
peared quite  indifferent,  or  perhaps  very  unfavora- 
ble to  their  intereft.  And,  without  queftion,  there 
are  numberlefs  cafes,  in  which  their  fafety  is  owing 
to  caufes,  which  they  never  will  difcover,  until  the 
myfterious  fcenes  of  Providence  fliall  be  opened  ta 
their  grateful  and  aftonifliing  view  in  the  future 
world. 

2.  God  atifwers  prayer  in  ways  that  we  think  not 
of. 

As  he  requires  us  to  make  known  to  him  ourre- 
quefts,  fo  he  aifures  us,  that  his  ears  are  open  to 
them.  He  will  not  always  beftow  the  particular 
things  which  we  afk,  for  we  often  miftake  our  own 
intereft;  but  he  will  grant  us  things  more  valuable 
in  themfelves,  or  better  adaptCvl  to  our  condition. 
Or,  if  he  gives  us  the  bleffings  in  fubftance,he  will 
fend  them  in  a  more  fuitable  time  and  manner, 
than  we  had  propofed.  Paul's  prayer  for  the  re- 
moval of  an  infirmity,  which  feemed  an  obllruc- 
tion  to  his  minilterial  fuccefs,  was  anfwered  in  a 
way  far  better  than  he  afked  or  imagined.  Suffi- 
cient grace  was  afforded  him,  not  only  to  comfort 
hini  under  his  peculiar  trial,  but  to  give  him  great- 
er fuccefs  in  his  nniniftry,  than  he  could  have  ex*! 
pefted,  if  the  infirmity  had  been  removed. 

Pious  Jacob  doubtkfs  often  prayed  for  the  prof- 
perity  of  his  children,  efpecially  of  jofeph,  con- 
cerning whom  he  had  conceived  peculiar  hopes.— 
But  the  patriarch  had  no  conception  of  the  dignity 
to  which  this  fon  would  be  advanced,  nor  of   the 


Serm.  XXL]  Chrijlian  Religion,  265 

ufeful  fphere  in  which  he  would  move  ;  much  Icfs 
did  he  imagine,  by  what  myfterious  methods  God 
would  raife  him  to  fuch  diftinguiihed  importance, 
and  make  him  inflrumental  of  general  good  to 
mankind.  The  courfe  of  Providence  feemed,  for 
a  time,  to  be  againft  him  ;  but  eventually  it  ap- 
peared to  be  defigned  for  his  own  and  the  common 
felicity. 

I  remember  to  have  heard,  on  good  authority,  a 
remarkable  (lory  of  2^x1  African,\^hich.  will  illuflrate 
this  thought.  The  poor  negro,  in  his  own  coun- 
try, was  led,  by  contemplation  on  the  works  of  na- 
ture, to  conceive  that  there  muft  be,  though  invifi- 
ble  to  him,  a  fupreme,  all  powerful,  wife,  jufl:  and 
good  Being,  who  made  and  governed  the  world. — 
Impreffed  with  this  fentiment,  he  ufed  daily  to 
pray  to  this  invifible  Being,that  he  might,  by  fome 
means  or  other,  be  brought  to  a  more  dillin6l  know- 
ledge of   him,    and  of  the  fervice  due  to  him. • 

While  he  was  in  this  contemplative  and  devout 
flate  of  mind,  he,  with  a  number  of  others,  was 
treacheroufly  and  perfidioufly  taken  by  fome  of 
his  own  countrymen,  and  foon  after  was  fold  for  a 
flave.  Now  his  faith  began  to  waver,  *'  For," 
thought  he  with  himfelf,  "  if  there  is  fuch  a  juft 
and  good  Being,  as  I  have  fuppofed,  who  governs 
the  world,  how  is  it  poffible,  that  fraud  and  ini- 
quity ftiould  be  fuccefsful  againft  innocence  and 
integrity  ?  Why  am  I  and  my  fellow  prifoners, 
who  have  a6led  with  opennefs  and  fimplicity,  made 
to  fuffer,  while  our  enemies  are  permitted  to  tri- 
umph in  the  fuccefs  of  their  deceit  and  violence  ?" 

The  poor  fellow,  after  feveral  changes  of  maf- 

ters,  was  finally  fold  into  a  pious  family  in  New- 
england,  where  he  was  carefully  inftrudled  in  the 
Chriftian  religion,  which  he  embraced  with  great 
appearance  of  fincerity  and  joy.  and  obeyed  with 
exemplary  diligence  and  zeal.  And,  in  the  rela- 
tion of  his  ftdry,  he  often  made  this  pious  reflec-- 

R3 


26$  Duties  of  th  [Serm.  XXL 

tion,  that  while  he  was  perplexed  to  fee  the  tvi-» 
umph  of  fraud  over  innocence,  God  was  really  an- 
fwering  his  fervent  prayers,  and  bringing  him  to 
the  enjoyment  of  the  means  of  religious  knowledge 
and  eternal  falvation — that  what  he  had  thought- 
was  an  objection  againft  the  juftice  of  Providence, 
was  really  a  wonderful  and  merciful  compliance 
with  his  daily  fupplication.     To  proceed, 

3.  The  mercies  which  God  is  pleafed  to  grant 
us,  often  produce  happy  conf^quences  far  beyond 
what  we  ajked,  or  thought, 

]n  our  prayers,  our  thoughts  ufually  ftop  at  the. 
enjoyment  of  the  blefling  requefted.  God's  gra- 
cious defign,  in  the  beftowment  of  the  blefling, 
reaches  forward  to  a  long  feries  of  happy  events, 
which  {land  conneded  with  it.  We  fometimes  aflc 
we  know  not  what ;  and  God,  whofe  wifdom  judg- 
es right,  does  exceedingly  better  for  us  than  we  afk 
— he  denies  our  prayer.  If  what  we  have  aflced 
be  a  real  favor,  it  may  probably  comprife  abund- 
antly more  than  we  think.  It  may  be  pregnant  of 
confequences,  which  we  cannot  forefee,  or  even 
imagine.  When  Saul,  the  blafphemer  and  perfe- 
cutor,  was  converted  to  the  faith  of  Chrift,  he  cer- 
tainly viewed  himfelf  as  having  obtained  a  high 
favor — a  favor  of  more  value  than  all  the  riches 
and  honors  of  the  univerfe.  But  this  happy  con- 
vert could  have  no  conception  of  the  interefting 
confequences  of  his  converfion  to  the  wprld  of 
mankind,  in  that  and  all  fucceeding  generations. 
At  firft  his  thoughts  were  chiefly  employed  in  his 
own  deliverance  from  guilt.  But  afterward,  when 
he  became  more  acquainted  with  the  gracious  pur- 
pofes  of  God  in  his  converlion,  he  made  this  ad- 
miring reflettion  ;  *'  I  for  this  caufe  obtained  mer- 
cy, that  in  me  firft  Jefus  Chrifl:  might  fliew  forth 
all  longfnffering  for  a  pattern  to  them,  that  fiiould 
afterward  believe  in  him  to  life  everlafling.  To 
God  be  honor  and  glory  for  ever  and  ever."     The 


Serm.  XXI.]  Chrijlian  Religion,  267 

Apoftle  obferves,  that;  in  the  myfterious  workings 
of  Providence,  the  unbelief  of  the  Jews  was  the  oc-r 
cafion  of  amove  general  converlion  of  theGentiles; 
and  on  the  other  hand,  the  faith  of  the  Gentiles, 
in  fome  future  period,  will  prove  the  means  of  re- 
claiming the  unbelieving  Jews.  He  fays  to  the 
Roman  converts,  "Ye  have  obtained  mercy  through 
their  unbelief,    that  through  your  mercy  they  may 

obtain  mercy. O  the  depth  of   the    riches  both 

of  the  wifdom  and  knowledge  of  God  !  How  un- 
fearchable  are  his  judgments,  and  his  ways  paft 
finding  out !  Who  hath  known  the  mind  of  the 
Lord  ?  Or  Who  hath  been  his  counfellor  ?  Of 
him,  and  through  him,  and  to  him  are  all  things. 
To  him  be  glory  for  ever," 

4.  The  worM  of  the  bleflings,  which  we  aik  and 
God  beftows,  infinitely  exceeds  all  our  thoughts. 

The  blefiings  of  the  gofpel  are  "  unfearchable 
riches."  They  are  purchafed  with  an  infinite  price 
— not  with  corruptible  things,  fuch  as  filver  and 
gold,  but  with  the  precious  blood  of  Chrift.  Blef- 
fings  purchafed  at  fuch  a  price  mufl  be  of  immenfe 
value. — We  can  form  no  perfeft  eftimation  of  their 
worth  in  themfelves,  or  of  their  importance  to  us. 

The  finner,  awakened  to  a  fenfe  of  his  guilt, 
knows  pardon  and  heaven  to  be  vaftly  more  defir- 
able  than  all  the  treafures  of  the  earth.  He  views 
them  as  pearls  of  great  price,  to  purchafe  which  he 
would  fell  all  that  he  has.  In  comparifon  with 
them  he  counts  his  v/orldly  wealth  as  dung ;  and 
to  win  them  he  would  cheerfully  fuEFer  the  lofs  of 
all  things.  While  he  meditates  on  the  evil  of  fin 
and  its  dreadful  demerit,  he  feels  ardent  and  in- 
creafing  defire§  of  God's  forgiving  and  faving  mer- 
cy. But  all  his  defires — all  his  thoughts  fink  far 
below  the  worth  of  (he  obje61:. 

As  we  have  no  adequate  conception  of  the  puri- 
ty and  dignity  of  the  Supreme  Jehovah,  fo  we  can, 
have  no  full  apprehenfion  of  the  exceeding  finfui- 


26^  Duties  of  the  [Serm.  XXI^- 

uefs  and  demerit  of  our  numerous  offences  com-* 
iiiitted  againft  this  glorious  Being ;  and,  confe- 
qucntly,  but  a  very  imperfe6l  fenfe  of  the  immen-. 
fity  of  that  ,mert:y,  which  they  receive,  whofe  ini- 
quities are  forgiven,  and  whofe  fins  are  covered. — 
When  .\ve  afk  pardon,  we  afk  that  which  abundant- 
ly exceeds. all  our  thoughts. 

The  happinefs  of  heaven  as  ^Tkuqh  furpalTes  our 
ideas,  as  does  the  demerit  of  firt.  .  We  know  it  to, 
be.fomething  great  and  good.  We  raife  our  ap- 
pii-ehenfions  of  it  by  contemplating  the  fublimedef- 
cripiions  which  wc  find  in  the  facred  pages.  We 
think  how  defirable  it  is  tO;  dwell  in  the  gloriousj 
prefence  ;of  God — to  enjoy  his  favor  continually — 
to  ferve  him  without  interruption — to  be  free  from, 
fill,  temptation^  fear  and  pain-^to  mingle  with 
pure  and  h^ppy  fpirits  in  focial  devotion  and  re-, 
ciprocal  love- — to  be  releafed  from  all  our  prefent 
perplej^kief  apd  doubts — to  be  conftantly  improv- 
ing in  knowledge  and  virtup — to  have  our  minda. 
more  and  more  enlarged,  our  holy  defires  exalted, 
and  all  our  warits  fupplied.  We  aid  our  concep- 
tions of  the  heavenly  world, l^y  attending  to  the  imr 
ages  and  metaphors,  of  fcripture.  We  think  of 
thrones,  crowns,  kingdoms,  glories,  honors,  riches, 
joys  complete  and  pleafures.everlalling.  But  after 
all,  "eye  hath  not  feen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man  the  things  which  God 
hath  prepared  for  them  that  love  him," 

The  bleffings  which  the  gofpel  offers  are  eternal: 
And  eternity  is  an  idea  much  too  big  for  mortals 
to  receive.  We  can  only  view  it  by  parts  ;  and, 
yet  parts  it  hath  none.  We  add  years  to  years, 
and  ages  to  ages,  till  imagination  is  overwhelmed  ; 
but  after  the  utmoft  ftretch  of  thought,  the  obje£l 
is  ftill  ungrafpcd.  Smce  boundlefs  duration  be- 
longs to  the  bleffinsfs  which  we  afk,  we  afk  more 
than  we  can  think.  When  we  pray  for  the  pardon 
of  fin—- peace  with  God — fandifying  grace — admif- 


Serm.  XXI.]-  Chrijtian  Religion*  2691 

fion  into  heaven,  we   afk   things   which  God  can 
give  ;  but  which  we  cannot  comprehend. 

Now  if  God  is  able  to  do  thus  abundantly  for 
us,  how  confidently  may  we  rely  on  him  in  ail  our 
flraits — hovv  cheerfully  may  we  apply  to  him  in  all 
our  wants  ?  Filled  with  a  lenfe  of  the  divine  power 
apd  goodnefs,  the  prophet  fays,  "Although  the  fig- 
tree  fhall  not  blojTora,  neither  fliall  fruit  be  in  the 
vines;  the  labor  of  the  olive  Ihall  fail,  and  the 
fi.elds  fliall  yield  no  meat ;  the  flocks  Ihall  be  cut 
off  from  the  fold,  and  there  ftiall  be  no  herd  in  the 
Halls  ;  yet  I  will  rejoice  in  the  Lord,  and  joy  in 
the  God  of  my  falvation."  ,  St.  Paul's  confolation 
in  all  his  dangers,  and  in  the  view  of  death  was^ 
this  ;  "  I  know  whom  I  have  believed,  and  I  am 
perfuaded,that  he  is  able  to  keep  that  which  I  have 
committed  to  him."  This  was  the  ground  of  that 
noble  fortitude  with  which  the  youihs  in  Babylon 
defpifed  the  terrors  of  the  furnace  :  "  The  God 
whom  we  ferve  is  able  to  deliver  us,  and  he  will, 
deliver  us."  ,, 

If  we  believe  that  aBeing  of  perfefl  wifdom,po\Y'*{ 
er  and  goodnefs  governs  the  world,  we  have  nooc~- 
cafion  for  anxiety  ;  we  may  call  our  cares  on  him.^ 
If  he  is  for  us,    Who  can  be  againft  us  ?   If  he  de- 
fends us,    Who  can  harm  us  ?    If   he    fuflains  us, 
What  can  deprefs  us  ?  If  he  difpofesour  condition, 
What  can  happen  amifs  ?   Our  only  concern  fliould 
be  to  fecure  his  favor,    and    fland  approved  in  his- 
fight.     Confcious  of  the  integrity  of  our  hearts,  wei 
may  be  joyful  in  all  circumllances,  and  preferve  a, 
ferenity  of  fpirit  amidit  all  changes. 

When  we  meet  with  adverfilies,  let  us  contem- 
plate the  wifdom,  pov/er  and  goodnefs  of  that  Be- 
ing, who  marvelloufly  turns  to  good,  the  thin;^s 
which  look  like  evil,  and  overrules  for  the  benefit 
of  the  godly  the  events  which  wear  the  deadiitll 
afpe^t. 


Ct'jo  Duties  of  the  [[Serm.  XXI. 

While  we  view  ourfelves  as  in  the  hands  and 
under  the  care  of  fuch  a  Being,  we  may  defpife  the 
terrors  of  the  world,  and  rife  fuperior  to  tempta- 
tion, adverfity  and  death.  "  I  have  fet  the  Lord 
always  before  me  ;  becaufe  he  is  at  my  right  hand, 
I  fhall  not  be  moved." — "  Though  I  walk  through 
the  valley  of  the  ftiadow  of  death,  I  will  fear  no 
evil,  for  God  is  with  me." — "  God  is  our  ftrength, 
a  very  prefent  help  in  trouble  ;  therefore  we  will 
not  fear,  though  the  earth  be  removed  out  of  its 
place,  and  though  the  mountains  be  carried  into 
the  midfl  of  the  fea." 

With  what  delightful  confidence  may  we  ap- 
proach to  God  in  prayer  ?  We  feel  a  thoufand 
wants,  which  we  are  unable  to  fupply.  We  look 
around,  and  foon  perceive  the  vanity  of  human 
help.  But  defpairing  here,  we  can  with  courage 
go  and  tell  oeir  wants  to  God,  who  is  able  to  do 
more  than  we  afk.  We  are  confcious  of  great  un- 
worthinefs  ;  but  his  grace  can  abound  more  than 
even  our  fins  have  abounded.  It  is  impofliblc  we 
fhould  afk  as  much  as  his  goodnefs,  wifdom  and 
power  can  do.  How  inexcufable  are  they,  who 
live  pra^'erlefs  in  the  prefence  of  fuch  a  Being  ? 

What  glorious  hop-ps  may  Chriftians   entertain  ? 

■ Of  the  happincfs  which  awaits  the  godly,  the 

gofpel  gives  us  mod  exalted  defcriptions.  But  af- 
ter the  higheft  conceptions,  which,  by  the  help  of 
thefe  defcriptions,  we  form  of  future  happinefs, 
ftill  it  is  fomcthing,  which  abundantly  exceeds  all 
that  we  think.  Let  us  then  be  patient  in  tribula- 
tion, joyful  in  hope,  inftant  in  prayer,  and  zealous 
of  good  works;  for  our  labor  and  patience  will  not 
be  vain — our  prayers  and  hopes  will  not  be  difap- 
pointed.  Greater  and  more  glorious  things  await 
us,  than  we  ever  have  afked,  or  now  can  think. 

But,  on  the  other  hand,  let  us  remember,  that 
God  is  able  to  dcRroy,  as  well  as  to  fave.  And  as 
the  happinefs  which  awaits  the  juft,    fo  the  mifery 


Serm.  XXX.']         Chrijlian  Religion,  471 

which  threatens  the  impenitent,  will  vaflly  exceed 
all  previous  apprehenfions.  Sinners  will  perifti 
with  a  wonderful  deftruQion — a  deflruSion  which 
they  would  not  believe,  though  one  fhould  declare 
it  to  them.  They  will  be  puniflied  by  that  God, 
whofe  power  is  infinite — yea,  punifhed  with  ever- 
lalling  deftru6lion  from  the  glory  of  his  power.— 
And  who  knows  the  power  of  his  anger  ?  Who  can 
conceive  the  feverity  of  that  puni{hment,which  an- 
ger, armed  with  omnipotence,will  execute  on  thofe 
who  have  defpifed  the  riches  of  divine  grace  ?  If 
to  offend  againft  God's  purity  and  juftice  is  dan- 
gerous, How  dreadful  to  offend  againft  his  mercy 
and  love  ?  If  fin  by  the  commandment  becomes 
exceedingly  finful,  How  finful  does  it  become  by 
its  oppofiiion  to  the  grace  of  the  gofpel  ?  They, 
who  treat  this  with  contempt,  treafure  up  unto 
themfelves  wrath  againft  the  day  of  wrath.  And 
wrath  will  come  on  them  to  the  uttermoft.  We 
proceed, 

II,  To  confider  the  afcription  of  glory  which 
the  Apoftle  makes  to  this  Allfufficient  God.  "  To 
him  be  glory  in  the  church  throughout  all  ages." 

As  God  is  in  himfelf  a  moft  glorious  Being,  v/e 
are  bound  to  glorify  him  in  our  hearts,  by  juft 
thoughts  of  him  and  fuitable  regards  to  him — to 
glorify  him  in  our  aftions  by  an  imitation  of  his 
goodnefs,  and  a  fteady  obedience  to  his  commands 
—to  glorify  him  in  our  language  by  fpeaking  of 
him  with  reverence,  and  praifing  him  for  his  ben- 
efits. 

But  what  the  Apoftle  here  more  efpecially  de- 
fires  is,  that  glory  may  be  given  to  God  in  the 
church.  God  has  predeftinated  us  to  the  adop'ion 
of  children,  that  we  might  be  to  the  praife  of  the 
glory  of  his  grace. 

1.  God  is  glorified  by  the  increafe  of  the  church. 

As  a  king  is  honored  in  the  multitude  of  his  o- 
biedient  fubje6is,and  in  the  voluntary  immigration,'* 


27%  ^^y.Duties  of  the  [Serm.XXI, 

of  many  people  into  his  dominions ;  fo  the  glory 
of  God's  name  is  advanced  on  earth,  when  to  his 
kingdom  are  made  additions  of  fuch  as  ferve  hina. 
in  holinefs  and  righteoufnefs.and  walk  in  his  com- 
mandments and  ordinances  blamelefs.  The  proph-» 
et,  fpeaking  of  the  happy  increafe  of  the  church, 
fays,  "  They  fhall  come  with  acceptance  on  God's 
altar^  and  fhall  glorify  the  houfe  of  his  glory.''  If^ 
then,  we  would  give  glory  to  God  in  the  churchy 
let  us  invite  and  encourage  many  to  come  and  join 
themfelves  to  him  in  a  perpetual  covenant.  This 
is  the  Lord's  direQion  to  his  difciples,  *'  Let  youi? 
light  fo  fhine  before  men,  that  they  may  fee  your 
good  works,  and  glorify  your  Father  who  is  ia 
heaven." 

2.  God  is  glorified  in  the  church,  when  a  devout 
regard  is  generally  paid  to  the  ordinances  which  he 
has  inftituted. 

The  difciples,  who  continued  with  one  accord  in 
the  temple,  are  faid  to  have  praifed  God  ;  and  they 
who  offer  praife  glorify  his  name.  As  the  church 
is  formed  for  the  focial  worlhip  of  God,  in  prayer, 
praife  and  hearing  of  the  word,  fo  the  beauty  of 
it  much  confifls  in  the  conftant,  regular  and  united 
atfendance  of  Chriftiane  on  his  appointed  worfhip. 
They  who  forfake  the  affembling  of  themfelves  to- 
gether contradict  the  principal  defign  for  which  the 
church  was  erefted,  and  cafl  a  manifefl  reproach 
on  the  great  head  of  it.  Chriftians  are  a  peculiar 
people,  a  holy  prieflhood,  chofen  to  (hew  forth  the 
praifes  of  God  ;  and  they  have  obtained  an  inher- 
itance in  his  church,  that  they  fhouid  be  to  the 
praife  of  his  glory. 

3.  God  is  glorified  by  the  obfervance  o^  good  or- 
der in  the  church,  and  by  the  decent  attendance  of 
the  members  on  their  refpe6live  duties. 

This  is  the  inftru6lion  given  by  St.  Paul ;  "Hav- 
ing gifts  difFeiing  according  to  the  grace  bellowed 
c^n  us,  whether  prophecy,  let  it  be  according  to  the 


SerM.  XXI.]  .CJiri/lian  Religion.  tf^ 

pfoportion  of  faith;  or  mini  dry,  let  us  ^il'ait  ok 
our  miniftering  ;  or  he  that  teacheth,  on  teaching  5 
or  he  that  giveth,  let  him  do  it  with  fimplicity  ;  or 
he  that  ruleth,  with  diligence  ;  he  that  fpeaketh, 
let  him  fpeak  as  the  oracles  of  God  \  and  he  thaC 
miniftereth,  let  him  do  it  as  of  the  ability  whicb 
God  giveth ;  that  God  in  all  things  may  be  gloria 
fied." 

Now  if  we  break  in  on  this  order ;  if  the  teacher 
neglefts  the  duty  of  teaching,  and  entangles  him« 
fclf  in  the  affairs  of  this  life  ;  or  if,  forfaking  the 
oracles  of  God  ;  he  teaches  the  commandments  o€ 
men,  or  the  imaginations  of  his  own  brain  ;  or  it' 
the  private  Chriftian  aiFumes  the  teacher,  and^ 
vainly  puffed  up  with  a  carnal  mind,  intrudes  inter 
thofe  things  which  he  has  not  learned  ;  or  if  the 
teacher,  quitting  his  own  proper  charge,  enters  inter 
other  men's  labors,  and  caufes  diviiions  in  the 
churches  ;  then  God  is  diihonored,  for  he  is  a  God 
of  order,  not  of  confuficn,  in  all  churches  of  the 
faints. 

4.  That  God  may  be  glorified,  there  mull  be 
peace  and  unity  in  the  church. 

"  Where  envy  and  ftrife  are,  there  is  confufiom 
and  every  evil  work." — "  Whatfoever  ye  do,"  fays 
the  Apoflle,  *'  do  all  to  the  glory  of  God,  giving 
no  offence,  neither  to  Jew,  nor  Gentile,  nor  to  the 
church  of  God." — **  Be  ye  like  minded  one  toward 
another  according  to  Chrift  Jefus,  that  ye  may, 
with  one  mind  and  one  mouth,  glorify  God." 

If,  then,  a  church  becomes  a  fcene  of  wrathful 
contentions — if  there  are  in  it  w^hifperings,  fweil- 
ings,  tumults,  mutual  cenfures  and  reproaches,  in- 
terruptions of  religious  communion,  diviiions,  rep- 
arations, and  withdrawments  from  the  ftated  wor- 
ftiip  J  there  is  a  total  perverlion  of  the  great  defign 
of  its  inftitution,  and  the  name  of  God  and  his 
doftrine  are  profaned. 


274  ^«^^*^^  of  the,  ^c.        [Serm.  XXf* 

5.  That  glory  may  be  given  to  God  in  the 
church,  there  muft  be  exemplary  holinefs  in  its  mem* 
bers. 

Our  Lord  fays,  "  Herein  is  my  Father  glorified, 
that  y€  bring  forth  much  fruit ;  fo  fhall  ye  be  my 
difciples."  The  Apoftle  prays  for  thePhilippiansj 
"that  they  may  be  filled  with  the  fruits  of  rights 
eoufnefs,  which  are  by  Jefus  Chrift,  unto  the  glory 
and  praife  of  God." 

We, who,  by  our  profeffion,  belong  to  the  church 
of  God,  ought  to  be  exceedingly  careful,  left  by  our 
unworthy  behavior  we  difhonor  God,  whom  we 
are  under  every  obligation  to  glorify.  Let  it  be 
our  prayer,  that  glory  may  be  given  to  God  in  the 
church  ;  efpecially  in  that  fociety,  of  tvhich  we  are 
members.  Let  us  feek  its  increafe  by^  encouraging 
others  to  join  themfelves  to  it.  Let  us  walk  in 
God's  appointed  ordinances  blamelefs,  not  forfak- 
ing  the  affembling  of  ourfelves  together  ;  but  com- 
ing together  into  one  place.  Let  us  attend  on  our 
refpe£live  duties,  and  do  good  according  to  the  a- 
bility  which  God  has  given  us.  Let  us  ftudy  the 
things  which  make  for  peace,  and  by  which  we 
may  edify  one  another.  Let  us  walk  worthy  of 
him,  who  has  called  us  to  his  kingdom  and  glory, 
being  fruitful  in  every  good  work,  increafing  in  the 
knowledge  of  God,  ellablifhed  in  the  faith,  and  a- 
bounding  therein  with  thankfgiving. 

Now  unto  God  be  glory  in  the  church  by  Jefu» 
Chiift,  throughout  all  ages.     Amen, 


SERMON      XXIL 


EPHESIANS  Iv.  1 7. 

/  ttierefore,  the  prifoner  of  the  Lord,  befeech  you,  thai 
ye  walk  worthy  of  the  vocation,  wherewith  ye  ars 
called,  with  all  lowlinefs  and  meeknefs,  with  long- 
fuffering,  forbearing  one  another  in  love^  endtavor- 
ing  to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace.  There  is  one  body,  and  one  Spirit,  even  as 
ye  are  called  in  one  hope  of  your  caUin:;;,  one  Lord, 
one  faith,  one  baptifm,  one  God  and  Father  of  all ^ 
who  is  above  all,  and  through  all,  and  in  you  all. 
But  unto  every  one  of  us  is  given  grace  according  to 
tke  mcafure  of  the  gift  of  Chrifl. 

We  fee  without  furprize,  that  men 
differ  in  fentiment  about  matters  of  a  fecular  and 
civil  nature  ;  nor  are  we  to  expe£t  a  perfefi;  uni- 
formity in  the  things  of  religion.  Its  great  doc- 
trines and  duties  are  indeed  fo  plainly  revealed, 
and  fo  clearly  expreffed  in  the  gofpel,  that  there 
has  feldom  been  much  controverfy  about  them  a- 
mong  fober  Chriftians  ;  but  in  its  fpeculative  and 
ceremonial  parts  a  diver fity  of  opinion  often  takes 
place  among  thofe,  whom  candor  will  elleem  to  be 
good  and  upright  fouls. 

This  being  the  cafe,  what  is  that  temper  and  be- 
havior which  we  owe  to  one  another  ?    Shall  wg 


S.^6  Duties  of  the  [Serm.  XXIlj 

tenfure  and  condemn  our  brethren,  withdraw  from 
their  communion,  and  exclude  them  from  ours,  for 
every  fuppofed  miltake  ? — No  :  Our  Apoftle  in- 
culcates another  fpirit,  and  draws  a  different  line 
of  conduft. 

In  general,  we  are  to  treat  one  another  as  be- 
comes our  Chriftian  charader.  Mutual  love  is  the 
great  diftin6live  badge  of  Chrift's  difciples.  To 
Walk  worthy  of  our  vocation,  is  to  walk  in  love. 
Some  of  the  more  important  exercifes  of  brotherly 
love  the  Apoftle  particularly  enumerates  in  our 
text. 

1.  Walk  in  all  lowlinefs,  or  humility. 

Similar  inftruclions  often  occur  in  the  wiitinga 
bf  the  Apoftles.  *'  Let  no  man  think  of  himfelf  a- 
bove  that  which  he  ought  to  think,  but  think  fd- 
herly  according  as  God  hath  dealt  to  every  man 
the  meafure  of  faith.  Let  nothing  be  done  through 
ftrife  or  vain  glory,  but  in  lowlinefs  of  iiiind  let 
each  efteem  other  better  than  himfelf.  Put  on 
huniblenefs  of  mind.  Be  fubje6l  one  to  another, 
and  be  clothed  with  humility. 

Humble  thoughts  of  ourfelves,  of  our  own 
knowledge,  goodnefs  and  importance,  are  neceffary 
to  chriftian  peace  and  union.  "  Only  from  pride: 
Cometh  contention."  They  only  who  think  them- 
felvevS  holier  than  theit  brethren,  and  holier'than 
they  really  are,  will  fay  to  them,  "Stand  byyour- 
felves,  come  not  near  to  us." 

Walking  in  all  low-linefs,  we  fliall  not  defpifc 
our  brethren  for  their  want  of  the  internal  gifts,  or 
external  advantages,  which  we  enjoy;  but  remem- 
bering, who  hath  made  us  to  differ  from  others, 
we  fball  charitably  employ  our  fuperior  advanta- 
ges for  their  edification  and  comfort. 

We  fh.ill  not  lean  to  our  own  underftanding  ; 
but,  confcious  of  our  liablenefs  to  err,  we  fhall  be 
attentive  to  inftru6lion  and  reproof,  open  to  con- 
viftion,  and  ready   to  retra6l  our   errors,  and  con- 


Skrm.  XXIL]       Chrijlian  Religion:  277 

fbfs  our  faults.  We  fhall  judge  ourfelves  with  fe- 
verity,  and  our  brethren  with  candor,  and  be  dif- 
pofed  to  think  them  better  than  ourfelves.  We 
fhall  rejoice  in  their  profperity,  as  well  as  be 
thankful  for  our  own,  and  be  ready  to  acknowl- 
edge their  virtues,  and  to  condemn  our  own  tranf- 
greflions.  We  fhall  not  aflFeft  to  be  called  matters  ; 
but  remember,  that  one  is  our  mailer — even  Chrift, 
and  that  we  are  all  brethren. 

2.  Walk — in  jneeknefs.  This  is  a  virtue  nearly 
connected  with  humility.  It  principally  confifls 
in  a  prudent  reftraint  and  government  of  the  paf- 
fions.  While  we  walk  in  the  fpirit  of  the  gofpel, 
we  fhall  not  be  eafily  provoked  ;  our  refentments 
will  not  be  fudden,  without  caufe,  or  beyond 
bounds.  We  fhall  be  difpofed  to  interpret  in  a 
favorable  fenfe,  the  doubtful  words  and  a6lions  of 
our  brethren,  and  when  we  fee  them  furprifed,  or 
drawn  into  a  fault,  we  fhall  admit  in  their  cafe  all 
reafonable  excufes  and  extenuations. 

If  a  variance  happens,  we  fhall  Hand  ready  to 
be  reconciled.  We  fhall  on  eafy  terms  forgive  the 
offence,  confidering  that  our  own  felfifh  feelings 
may  probably  have  overrated  it.  We  fliall  not 
fuffer  anger  to  reft  in  our  bofoms,  nor  fee  the  fua 
to  go  down  on  our  wrath. 

We  fhall  be  cautious  not  to  give,  as  well  as  flow 
to  take  offence.  W^e  fhall  be  no  brawlers,  fhall 
fpeak  evil  of  no  man,  but  be  gentle  fhewing  all 
meeknefs  to  all  men.  We  fhall  not  behave  our- 
felves unfeemly,  but  courteoufly  adapt  our  lan- 
guage and  manners  to  the  tempers  of  thofe  with 
whom  we  converfe,  having  our  fpeech  always  with 
grace,  feafoned  with  fait,  that  we  may  know  how 
we  ought  to  anfwer  every  man. 

In  matters  of  religion  our  zeal  will  be  tempered 
with  charity.     Though  we  fliall  be  zealous  of  good 
works,  and  fhall  contend  earneftly  for  the  faith  de- 
livered to  the  faints,    yet  wc   fhall  be  gentle  and 
S 


2j^  DuLtiei  of  the  [ISerm.  XXII, 

condefccnding  in  thofe  things,  which  are  only  cir- 
cumftantial,  and  which  enter  not  into  the  efl'ence 
of  religion.  We  fiiall  be  candid  and  moderate  in. 
our  treatment  of  different  fe£l:s,  not  condemning 
them  in  the  grofs,  nor  imputing  to  them  errors, 
which  they  difavow  ;  but  hoping,  that  there  may- 
be integrity  of  heart,  even  where  we  fee  a  mifguid- 
ed  judgment.  We  fhall  be  ready,  with  meeknefs 
and  fear,  to  give  an  anfwer  to  every  man,  who  afks 
us  a  reafon  of  the  hope  that  is  in  us  ;  and  with 
the  fame  Spirit  fhall  we  receive  their  anfwer,  when 
they  give  us  a  reafon  of  the  hope  that  is  in  them. 

Such  as  offend,  we  fhall  reflore  in  the  Spirit  of 
meeknefs,  confidering  ourfelves,  lefl  we  alfo  be 
tempted.  Such  as  oppofe  themfelves  we  fhall  in 
meeknefs  inflruSl,  praying  that  God  would  give 
them  repentance  to  the  acknowledging  of  the  truth  ; 
and  we  fhall  recommend  religion  to  all  men  by 
ihewing  out  of  a  good  converfation  our  works  with 
meeknefs  of  wifdom. 

3.  To  our  meeknefs  we  mufl  add  longfufferin^ 
and  forbearance. 

Thefe  terms  exprefs  the  patient  and  exalted  ex- 
crcifes  of  meeknefs,  rather  than  virtues  really  dif- 
tind  from  it.  We  are  not  only  to  be  meek,  but 
lohgfutFering  in  our  meeknefs — not  only  to  reftrain 
anger  under  ordinary  offences  ;  but  to  reprefs 
malice  and  forbear  revenge  under  the  higheft  an(J 
moft  provoking  injuries.  Charity  fuffers  long, 
thinks  no  evil,  endures  all  things  and  covers  the 
multitude  of  fins.  It  recompenfes  to  no  man  evil 
for  evil,  but  overcomes  evil  with  good.  In  the  t%^ 
ercife  of  this  forbearance  and  longfufFering,  we 
fiiall  highly  approve  and  readily  obey  thefe  pre- 
cepts of  our  divine  Lord.  ''  Jf  thy  brother  trelpafs 
againfl  thee  feven  times  in  a  day,  and  feven  times 
in  a  day  turn  to  thee,  faying,  I  repent,  forgive  him. 
And  forgive,  not  only  until  feven  times,  but  until 
feyenty  times  feven,"-^"  Refill  not  evil;  but  wha-« 


Serm*  XXII.]         Chrijiian  Religion,  27^ 

foever  (hall  fmite  thee  on  thy  right  cheek,  turn  to 
him  the  other  alfo.  And  if  any  man  fue  thee  at 
the  law  and  take  away  thy  coat,  let  him  have  thy 
cloak  alfo.  And  whofoever  fhall  compel  thee  to 
go  a  mile,  go  with  him  twain."  But  does'our  Sav- 
ior require  us  to  be  unfeeling  under  injuries,  ahd 
tamely  fubmiflQve  to  every  infolent  brute  ?  Hy  no 
means.  There  are  cafes  in  which  we  ought  to  feek 
redrefs  of  wrongs,  and  bring  offenders  to  punifli- 
inent.  But  fmaller  injuries  in  our  reputation, 
property  or  liberty,  had  better  pafs  unnoticed,  than 
be  deeply  laid  to  heart — had  better  be  made  the 
fubjefl:  of  private  expoftulation,  than  of  publican* 
imadverfion — had  better  be  borne  for  the  fake  of 
peace,  than  profecuted  at  its  expenfe.  And  how- 
ever great  the  injuries  may  feem,  redrefs  muft  be 
fought  with  the  fpirit  of  meeknefs  and  love  ;  not 
with  the  temper  of  malice  and  revenge.  Thus  our 
Lord  fubjoins,  *' Love  your  enemies,  blefs  them 
that  curfe  you,  do  good  to  them  that  hate  you,  and 
pray  for  them  who  defpitefully  ufe  and  perfecute 
you — be  ye  perfeQ,  as  your  Father  who  is  in 
heaven,  is  perfecl." 

4.  We  muft  endeavor  to  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace. 

It  is  not  unity  of  opinion,  which  the  Apoftle  rec- 
ommends ;  this  is  not  poffible  to  be  obtained,  nor 
reafonable  to  be  expefted  in  the  prefent  ftate  of 
mankind  :  But  it  is  unity  of  Spirit,  of  heart,  and 
affetlion,  difpofing  us  to  preferve  the  bond  of 
peace,  and  to  maintain  all  the  dutifes  of  Chriftian 
fellowlhip,  whatever  differences  of  fentiment  may 
take  place.  To  the  fams  purpofe  are  his  exhorta- 
tions to  all  the  churches  ;  and  efpecially  to  thofe, 
in  which  a  diverfity  of  opinion  concerning  cere- 
monial ufages  threateried  their  internal  peace. — 
"  Bear  the  infirmities  of  the  weak.  Let  every  one 
pleafe  his  neighbor  for  his  good  to  edification—— 
Be  ye  like    minded  one    toward    another,    that  yt 

S2 


«80'  Duties  of  tht  [Serm.  XXII; 

may  with  one  mind  and  one  mouth,  glorify  Godi 
Fulfil  ye  my  joy,  that  ye  be  of  one  accord,  of  one 
mind — let  there  be  no  divifions  among  you.  but 
live  in  peace."  He  reaches  us  to  regard  all  as  our 
fellow  Chriftians,  who  call  on  the  name  of  Jefus 
our  Lord,  both  theirs  and  ours,  who  appear  to  be 
members  of  Chrifl's  body,  partakers  of  his  Spirit 
and  fubjeft  to  his  government  ;  and  he  cautions 
us,  that  we  reje61:  not  thofe,  whom  God  has  receiv- 
ed. To  juflify  ourfelves  in  excluding  Chriftian 
profeffors  from  our  communion,  tve  muft  have  ev- 
idence, that  God  has  not  received  them. 

There  is  nothing  which  the  Apaflle  more  ear- 
lieftly  inculcates  on  the  churches,  than  unity  and 
peace — nothing  againft  which  he  more  folemnly 
Vfarns  them,  than  divifions  and  contentions — and 
of  no  fort  of  finners  does  he  fpeak  with  greater  fe- 
verity,  and  in  terms  of  higher  indignation,  than  of 
thofe,  who,  under  pretence  of  promoting  religion, 
make  feparations  and  fchifms  among  Chriftians^ 
He  fa)s,  "  They  ferve  not  the  Lord  Jefus  Chrift, 
but  their  own  belly  ;  and  with  good  words  and 
fair  fpeeches  deceive  the  hearts  of  the  fimple."  He 
calls  them  *'  falfe  apoftles,  evil  and  deceitful 
workers.  Hers  in  >vait,  dogs,  grievous  wolves,  and 
minifters  of  Satart."  Ort  no  lubje6l  does  his  zeal 
fo  kindle,  as  uhen  he  is  warn^ing  the  churches  a- 
gainft;  thefe  infidious  difturbers  of  their  peace,  be- 
caufe  no  men  were  purfuing  a  line  of  condu6l  fo- 
oppofite  to  the  defign  of  the  gofpel. 

Let  us  particularly  atternl  to  the  fet^eral  argu- 
ments, by  which  the  Apoitle  urges  us  to  keep  the 
unity  of  the  Spirit  in  the  bond  of  peace. 

i .  There  is  one  body.  The  church  is  a  body,  of 
which  Chrifl  i&  the  head,  and  believers  are  the  mevi- 
bers.  And  this  body  is  one.  "  We  are  all  baptiz- 
ed into  one  body."  Though  for  the  convenience 
of  worfhip,  Chriftians  are  formed  into  diftinft  fo- 
cieties,  yet   they   conftitute  but  one  body.     They^ 


SfiRM.  XXH.J        Chrijlian  Religion,  281 

are  all  fubjeft  to  one  head — animated  by  one  Spir- 
it, and  nourifhed  by  the  fame  fpiritual  bread. 
They  are  united  to  their  head  by  faith,  and  to  their 
fellow  members  by  love.  "  God  hath  tempered 
the  parts  of  the  body  together,  that  ihere  fhould  be 
no  fchifm  in  it,  but  that  the  members  fhould  have 
the  fame  care  one  of  another ;  that  whether  one 
member  fuffer,  all  fliould  fuffer  with  it,  or  one  be 
honored,  all  fhould  rejoice  with  it.  Now  we  are 
the  body  of  Chrift,  and  members  in  particular. 
And  from  Chrift  the  whole  body  fitly  joined  to- 
gether, and  compared  by  that  which  every  joint 
fupplieth,  maketh  increafe  to  the  edifying  of  itfelf 
in  love."  If  we  profefs  to  be  Chriftians,  we  call 
ourfelves  members  of  Chrift,  and  fellow  members 
with  each  other.  Shall  we  then  difturb  the  unity 
of  the  Spirit,  and  break  the  bond  of  peace  ?  Shall 
the  members  of  the  fame  body  feparate  from  each 
other  ?  Shall  they  rife  againft  their  common  head  ? 
In  the  natural  body  this  would  be  moriftrous.  In 
the  fpiritual  body  it  is  impious.  When  we  thus, 
fin  againft  the  brethren,  we  fin  againft  Chrift. 

2 .  There  is  one  Spirits. 

As  all  the  members  of  the  natural  body  are  ani* 
mated  by  one  foul,  fo  all  the  members  of  Chrift's 
body  are  fan6lined-,  ftrengthened  and  led  by  the 
fame  Spirit.  The  body  is  one,  for  by  one  Spirit 
we  are  all  baptized  imo  one  body.  And  we  all 
have  accefs  through  Chrift  by  one  Spirit  unto  the 
Father.  Now  if  by  the  Spirit  of  Chrift  we  become 
members  of  his  body,  then  no  error  in  judgment, 
or  miilake  in  praftice,  which  is  not  inconfiftent 
with  one's  having  the  Spirit,  can  prove  that  he  is 
not  a  real  member  of  ChriO,  and  jufiify  us  in 
excluding  him  from  our  fellowftiip.  Since  there 
is  one  Spirit,  which  dwells  in  all  good  Chriftians, 
t^ll  contention,  bitternefs  and  envy — all  animofity, 
divifion  and  feparation  in  the  church,  are  offences 
againft  the  Holy    Spirit.     "  Grieve   not  tlie  Holy 

S3 


^8it  Duties  of  the  [Serm.  XXIL 

Spirit  of  God,"  fays  the  Apollle,  **  whereby  ye  are 
fealed  to  the  day  of  redemption  ;  and  let  all  bit- 
ternefs,  wrath,  clamor  and  evil  fpeaking,  be  put  a- 
way  from  you."  The  confideration  that  the  Spirit 
pf  God  dwells  in  our  brethren,  as  well  as  in  us, 
ftiould  make  us  carefal  to  maintain*  the  bond  of 
peace.  When  we  contend  with  them,  we  fight  a- 
gainft  the  Spirit  of  peace.  *'  If  there  be  any  fel- 
iowfl^iip  of  the  Spirit — be  ye  like  minded,  having 
the  fame  love,  and  let  nothing  be  done  through 
Jlrife  or  vain  glory."  "  ' 

3.  Ys  are  called  in  one  hope  of  your  calling. 

"We  are  called  to  obtain  ihe  fame  fflorious  falva- 

O 

tion  through  our    Lord  Jefus    Chrifl.     We  are  all 
called  by  the  fame  word  ;     our  hope    is  grounded 
on  the  fame  promifes  ;  and  the  objeQ;  of  our  hope 
is  the  fame  immortal  life.     Hope  may  be  more  or 
\cXs  ftrong   and  influencing  in  different  Chriftians, 
according  to  their  different  raeafures  of  knowledge 
and    grace;      but   in  its   objeft   and    foundation, 
in  its  nature  and    tendency,  it   is  the  fame.     This 
confideration  fhould   mightily  flrengthen  the  bond 
of  peace.      Are  we  purfuing  the  fame  grand  defign, 
a*id  walking  in  the  fame  high  road  to  glory  ?  Let 
us    not   fall  out  by   the   way  ;  let  us  go  hand  in 
hand,  and  be   fellow  workers  to   the    kingdom    of 
God.     Do  we  expe6l  to  dwell  together  in  heaven  ? 
L.et  there  be    no  variance  among  us    while  we  are 
Jiere.     In  heaven  charity  never  fails  :   Let  us  then 
above  all  things,  have   fervent  charity  among  OTir- 
felves  ;  and  purify  our  fouls,  by  obeying  the  truth 
tlwough   the  Spirit,  unto  unfeigned  love  of  the 
|)rethren.  ...... 

fft4,  Tkcre  is  one  Lord,  whom  we  all  profeCs  to 
ferv€.  Jefos  Chrifl  is  Lord  of  all  by  the  fame 
light,  iie  has  bought  us  with  a  high  price — re- 
deemed us  by  his  own  blood.  We  all  ftand  on 
the  fame  footing,  and  muft  build  our  hopes  on  the 
fame  foundation.     We  have  no  pretence    to  glory 


Serm.  XXII.]  Chrifiian  Religion,  ^8^ 

over  one  another.  Remembering,  that  we  were 
all  u-nder  the  fame  guilt  and  condemnation,  and 
have  been  redeemed  by  the  fame  Savior,  we  fiiould 
walk  together  in  all  humility,  meekncfs  and  love. 

There  is  no  refpe£i;  of  pejfons  with  Chrift,  for 
he  is  the  fame  Lord  over  all  ;  and  has  paid  for 
others  the  fame  price  as  for  us.  Shall  we  then 
dare  to  fmjte  our  fellow  fervants  ?  Will  our  com- 
mon Lord  look  on  with  indifference,  while  we  dif- 
turb  the  peace  and  order  of  his  houfehold  ?  *'  He 
who  doth  wrong,  fhall  receive  for  the  wrong  he 
hath  done." 

We  are  called  to  the  fame  fervice,  are  under  the 
fame  laws,  and  mull  appear  at  the  fame  judgment, 
*'  Why  then  doft  thou  judge  thy  brother  ?  Or  why 
doft  thou  fet  at  nought  thy  brother  ?  For  we  ftiall 
all  Hand  before  the  judgment  feat  of  Chrift.  Ev- 
ery one  of  us  mufl  give  an  account  of  himfelf  to 
God.  Who  art  thou  that  judgeft  another  man's 
fervant  ?  To  his  own  mafter  he  ftandeth  or  falleth. 
Let  us  not  judge  one  another  any  more  ;  but 
judge  this  rather,  that  no  man  put  a  Humbling 
block,  or  occafion  to  fall  in  his  brother's  way." 

5.  There  is  one  faith.  The  fame  gofpel  is  given 
us  for  the  rule  of  our  faith,  and  this  gofpel  all 
Chriflians  profefs  to  receive.  Hence  the  apoftle& 
fpeak  of  one  common  faith — like  precious  faith, 
and  the  unity  of  the  faith  and  of  the  knowledge  of 
the  Son  of  God, 

The  faith  of  all  true  Chriftians  is  elTentially  the 
fame.  The  objeft  of  it  is  the  word  of  God — the 
nature  of  it  is  receiving  the  love  of  the  truth- — the 
effect  of  it  is  to  purify  the  heart.  However  they 
may  differ  in  fome  matters  of  fpeculation,  they  a- 
gree  in  the  great  doBrines  which  are  elTential  to 
godlinefs.  If  we  would  make  allowance  for  men's 
mifapprehenfions  of  each  other's  fentiments,  for 
their  different  phrafes  and  modes  of  didicn,  for 
differences,  which  proceed  from  the  heat  of  con- 
Si 


284  Duties  of  the  [Serm.XXH. 

troverfy,  and  would  alfo  throw  afide  fuch  errors 
as  are  merely  fpeculative,  the  faith  of  Chriftians 
would  appear  to  be  more  nearly  the  fame,  than  is 
generally  imagined.  St.  James  fays,  *'  I  will  (hew 
you  my  faith  by  my  works,"  If  your  brethren 
queftion  the  foundnefs  of  your  faith,  go,  fhevv  it 
in  this  orthodox  and  apoftoiic  manner.  If  they 
give  you  the  fame  proof  of  their  faith,  however 
weak  you  may  think  them  in  fome  things,  receive 
them,  but  not  to  doubtful  difputation.  If  your 
faith  and  theirs,  is  thus  far  one  ;  with  refpeft  to 
other  things,  forbear  one  another  in  love. 

6.  There  is  one  baptifm,  which  is  the  badge  of 
our  relation  to  Jefus  Chrift.  We  are  all  baptized 
in  the  name  of  Chrift  ;  and  he  is  not  divided. — 
Chriftians  may  differ  in  their  opinions  concerning 
the  age  at  which  perfons  become  the  fubje£ls  of 
baptifm,  and  the  manner  in  which  they  ought  to 
receive  it  ;  but  ftill,  in  regard  of  the  great  defign 
of  it,  which  is  the  anfwcr  of  a  good  confcience  to- 
ward God,  and  in  regard  of  the  obligations  impli- 
ed in  it,  which  are  to  put  off  the  v/orks  of  the  flefh, 
and  to  put  on  the  Lord  Jefus  Chrift,  it  is  one  and 
the  fame.  We  all  conhder  it  as  an  inftituiion  of 
Chrift,  a  badge  of  our  relation  to  him,  a  token  of 
our  obUgation  to  depart  from  iniquity,  and  a  feal 
of  the  righteoufnefs  of  faith  ;  and  though  we  may 
differ  in  fome  of  the  fmaller  circumftances  of  it, 
why  may  we  not  view  it  as  fubftantially  the  fame? 
Why  may  we  not  walk  together  as  brethren,  and 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace  ? 
Baptifm  was  not  intended  to  break  Chriftians  into 
various  fe6ls,  as  if  fome  were  baptized  in  the  name 
of  Paul — fome  in  the  name  of  Apollos — and  fome 
in  the  name  of  Cephas  ;  but  to  unite  the  whole 
chriftian  world  ;  for  all  are  baptized  in  the  name 
of  Chrift,  and  into  one  body. 

7.  The7'e  is  one  God  and  Father  of  all,  who  is  ahovt 
all,  through  ail,  and  in  us  all. 


Serm.  XXII.]         Chrijlian  Religion.  285 

There  is  one  God  who  is  the  Father  of  the  whole 
creation  ;  but  in  a  more  eminent  fcnfe  the  Father 
of  Chriftians.  He  has  not  only  created  them  by 
his  power,  and  fupported  them  by  his  providence, 
but  he  has  alfo  by  his  Spirit  begotten  them  to  new- 
nefs  of  life,  and  by  his  grace  adopted  them  to  a 
heavenly  inheritance.  We  have  all  one  Father, 
one  God  has  created  us,  one  Spirit  has  fan6tified 
us,  one  inheritance  is  referved  for  us — All  we  are 
brethren — Let  us  love  one  another  with  a  puie 
heart  fervently.  How  good  and  how  pleafant  it 
is  for  brethren  to  dwell  together  in  unity  ! 

Our  God  and  Father  is  above  all.  He  reigns  fu- 
preme.  The  great  and  leading  precept  which  he 
has  given  his  children  is,  that  they  love  one  an- 
other. This  is  the  royal  law — it  is  the  end  of  the 
commandment.  We  are  above  all  things  to  put 
on  charity.  Every  oppofition  to  this  law  is  rebel- 
lion againfl;  the  higheft  authority. 

God  is  through  all.  His  eifence  pervades  our 
frame,  his  eyes  fearch  and  try  our  fouls,  his  influ- 
ence preferves  our  fpirits.  To  him  is  known  every 
malevolent,  unfocial  and  contentious  paflion  that 
moves  within  us.  Our  uncharitable  affetlionsto 
one  another  are  ingratitude  and  impiety  to  him  in 
whom  we  live  and  move  and  have  our  being, 
"  Gqd  is  love  ;  if  we  dwell  in  love,  we  dwell  in 
God,  and  he  in  us.  If  we  fay  we  love  God,  and 
ftill  hate  our  brother,  we  deceive  ourfelves  ;  for  he 
who  loveth  not  his  brother,  whom  he  hath  fetfn, 
how  can  he  love  God,  whon  he  hath  not  feen  ?" 

God  is  in  all,  i.  e.  in  all  true  Chriftians  by  his 
Spirit.  They  are  the  temple  of  God,  and  his  Spir- 
it dwelleth  in  them.  Every  malicious,  envious, 
revengeful  paflion  which  the  Chriftian  indulges,  is 
an  oppofition  to  the  Spirit  of  God,  whofe  fruits  are 
love,  peace,  longfufFering,  gentlenefs  and  meek- 
nefs  ;  and  every  injury  which  he  commits  againft 
his  fellow  Chriftians,  is  an  infult  upon  that  Spirit 


s86  Duties  df  the,  ^c.      [Serm.  XXII. 

which  dwells  in  them  ;  for  they  are  the  temple  of 
God,  and  if  any  man  profane  this  temple,  him  will 
God  deftroy.  Chriftians  are  builded  together  for 
an  habitation  of  God  through  the  Spirit ;  all  di- 
viiions  and  reparations  among  the  members  of  the 
church  of  God  are  inconaftent  with  their  enjoying 
the  Spirit.  He  dwells  with  thofe  who  are  meek 
and  humble,  and  tremble  at  the  word — not  with 
the  proud,  felfconfident  and  vain. 

They  who  caufe  divifions  in  churches  in  order 
to  form  new  fefls,  ufualJy  make  high  pretenlions 
to  the  influence  of  the  Spirit.  But  whatever  they 
may  pretend,  their  condu61:  demonftrates,  that  they 
have  not  the  Spirit  of  God  ;  for  he  is  not  a  Spirit 
of  contention,  but  of  peace  ;  and  his  work  is  not 
divifion  and  feparaiion  among  Chriftians,  but  uni. 
ty  and  love.  See  then  that  you  walk  worthy  of 
your  vocation,  in  all  humility,  m.eeknefs,  forbear- 
ance and  love,  keeping  the  unity  of  the  Spirit  m 
the  bond  of  peace  ;  for  there  is  one  body,  one 
Spirit,  one  hope,  one  Lord,  one  faith,  one  baptifm, 
one  God  and  Father  of  all,  who  is  above  all, 
through  all,  and  in  us  all. 


SERMON     XXIIL 


EPHESIANS  iv.  8 13, 


Wherefore  he  faith.  When  he  afcendcd  on  high,  he  kd. 
captivity  captive,  and  gave  gifts  unto  men.  (Now 
that  he  afcended,  what  is  it,  but  that  he  defcended 
Jirjl  into  the  lower  parts  of  the  earth  ?  He  that  de-* 
Jcendcd  is  the  fame  that  alfo  afcended  up  far  above 
all  heavens^  that  he  might  fill  all  things.)  And  he 
gavefonie  apofiles ;  and  fome  prophets ;  and  fome 
cvangelifls  ;  and  fome  paflors  and  teachers ;  for  the 
perfeBing  of  the  faints,  for  the  zuork  of  the  minify 
try,  for  the  edifying  of  the  body  of  Chrifl,  till  wc 
all  come  in  the  unity  of  the  faith,  and  of  the  knoiol- 
edge  of  the  Son  of  God  unto  a  perfcB  man,  unto 
the  mcafure  of  theflaturc  of  the  fidnefs  of  Chrifl. 

1  HE  Apoflle,  having"  mentioned,  in 
the  7th  verfe,  the  grace  beftowed  on  believers  "ac- 
cording to  the  meafure  of  the  gift  of  Chrift,"  im- 
mediately proceeds,  in  the  words  now  read,  to  ex- 
plain what  the  gifts  are  which  Chrifl,  has  befliowed; 
and  to  fhew,  that  they  were  difpenfed  at  his  afcen- 
fion,  according  to  the  divine  purpofe,  for  the  gen- 
eral edification  of  the  church. 

To  prove,  that  the  afcenfion  of  Chrifl:  was  to  be 
followed  with  the  befl:owment  of  fpiriiual  gifts,  he 
quotes   a  paffage   from  the  68 ih  Pfalm,     •'  Thou 


a88  Duties  of  the        [Serm.  XXIII, 

haft  afcended  on  high  ;  thou  haft;  led  captivity 
captive  ;  thou  haft  received  gifts  for  men."  That 
this  was  fpoken,  not  of  the  divine  nature,  but  of 
Chiift,  as  God  manifeft  in  the  flefli,  he  concludes 
from  the  expreflion,  "Thou  haft  afcended  on  high." 
For  his  afcenjion  prefuppofes  a  defcent  into  the  low- 
er parts  of  the  earth.  And  he  who  thus  defcended 
is  the  fame  that  afcended  up  far  above  all  heavens, 
that  he  might  fill  all  things.  Thefe  terms  cannot 
properly  be  applied  to  God,  who  is  a  univerfal 
Spirit;  nor  yet  can  they,  in  their  full  fenfe,  belong 
to  David,  or  any  mere  man;  and  therefore  muf^ 
be  underftood  of  Jefiis  Chrift. 

Our  Lord's  "  defcent  into  the  lower  parts  of  the 
earth,"  may  lignify  his  incarnation ;  according  to 
thefe  words  of  David,  "  My  fubftance  was  not  hid 
from  thee,  when  I  was  curioufly  wrought  in  the 
lower  parts  of  the  earth."  Or  it  may  refer  to  his 
death  and  burial,  in  which  fenfe  the  phrafe  is  alfo 
ufed.  "  They  that  feek  to  deftroy  me,  fhall  go 
down  into  the  lower  parts  of  the  earth;"  or  into  the 
grave. 

Chrift's  exaltation  is  expreffed  by  his  "  afcend- 
ing  up  Jar  above  all  heavens" — above  thefe  vifible 
ftarry  heavens— — into  the  glorious  prefenc^  of 
God,  who  has  fet  his  glory  above  the  heavens. 

Elfewhere  he  is  faid  to  be  "  made  higher  than 
the  heavens  ;"  and  to  be  "raifed  to  heavenly  places, 
far  above  all  prj^ncipality,  ?jnd  power,  and  might, 
and  dominion," 

Chrift  has  thus  afcended,  "  that  be  might  fill  aU 
things  ;"  i.  e.  might,  according  to  his  promifc,  fill 
his  apoftles  and  other  difciples  with  heavenly  gifts^ 
and  graces,  and  thus  furnifti  them  to  every  work  to 
which  they  fhould  be  called. 

*'  He  led  captivity  captiye."--T — -This  phrafe  ia. 
ufed,  in  the  Old  Teftament,  to  fignify  a  complete 
conqueft  over  enemies,  efpecially  over  fuch  as  had, 
formerly  been  vi^orious.     This  is  the  meaning  cf 


Serm.  XXIII.]     Chrifiian  Religion*  Ji8^ 

it  in  the  fong  of  Deborah.  In  our  text  it  refers  to 
Chrifl's  triumph  over  Satan  and  death.  "  He,  by 
his  death,    delivered  thofe,    who    through   fear    of 

death  were  fubje£l   to    bondage."^ •"  He  fpoiled 

principalities  and  powers,  triumphing  over  theiri 
on  the  crofs."  But  he  triumphed  more  glorioufly, 
when,  after  his  afcenfion,  he  poured  down  his  holy 
Spirit  on  his  apoftles  and  difciples,  and  thus  ena- 
bled them  to  call  out  devils,  and  to  turn  fmners 
from  the  power  of  Satan  unto  God.  He  alfo  tri- 
umphed over  death  in  a  moft  confpicuous  manner, 
when,  rihng  from  the  grave,  afcending  into  heav- 
en,'and  {bedding  forth  miraculous  gifts,  he  demon- 
ftrated  his  power  to  quicken  whom  he  would,  to 
call  forth  the  dead  from  their  graves,  and  to  ex- 
alt believers  to  an  eternal  ftate  of  glory  with  him- 
felf. 

^  *'  tie  gave;  gifts  to  men."  The  expreffion  in  the 
68th  Pfalm  is,  *'  He  received  gifts  for  men."  He 
received  gifts  from  the  Father  to  bellow  them  on 
men.  "It  hath  pleafed  the  Father,  that  in  him  all 
fulnefs  fhould  dwell ;  and  that  of  his  fulnefs  we 
all  fhould  receive  grace  for  grace."  All  power,  in 
heaven  and  earth,  is  committed  to  him.  Hence, 
when  he  commanded  his  apoftles  to  go  forth  and 
preach  the  gofpel,  he  promifed  to  endue  them  wiih 
power  from  on  high,  by  which  they  fhould  cad 
out  devils,  fpeak  with  hew  tongues,  recover  the 
fick  and  defeat  all  the  power  of  the  enemy,  and 
thus  demonftrate  their  divine  commiflTion. 

Befides  thefe  extraordinary  gifts  vouchfafcd  for 
the  confirmation  of  the  gofpel,  he  promifed  and 
beftowed  fuch  an  internal  influence  of  the  Spirit, 
to  accompany  the  preaching  of  the  gofpel, as  fhould 
open  men's  hearts  to  attend  to  it  and  believe  it. — - 
Accordingly,  wherever  the  apoftles  went  preaching 
the  word,  multitudes  were  turned  from  darknefs  to 
light,  from  the  power  of  Satan  to  God,  and  from 


sgo  Duties  of  the  [Serm.  XXIII; 

the  works  of  the  flelh  to  works  mete  for   repent- 
ance. 

The  extraordinary  gifts  continued  only  for  a 
feafon,  un:il  the  yofpel  was  eftabliflied.  The  or- 
dinary influence  of  the  Spirit  is  alike  neceffary  in 
all  ages,  and  will,  in  a  greater  or  lefs  degree,  attend 
the  gofpel  to  the  end  of  the  world. 

Among  the  gifts  beftowed  on  the  church,  St« 
Paul  particularly  mentions  the  officers  appointed 
for  its  edification.  "  Chrift  gave  fome  apoftles; 
fome  prophets  ;  fome  evangelifls  ;  fome  pallors 
and  teachers." 

'2ty  apoftles,  prophets  and  evangelifts  are  intend- 
ed thofe  extraordinary  minifters,  who  were  em- 
ployed to  propagate  the  gofpel  in  the  world,  and 
ivho,  for  that  purpofe,  were  endowed  with  miracu- 
lous powers,  ^y  paftors  and  teachers  are  generally 
underftood  thofe  ordinary  minifters,  who  had  the 
care  of  particular  churches,  and  who  were  to  be 
continued  in  fucceflion  to  the  end  of  the  world.—- 
A  limiiar  diftin6lion  is  made  in  the  i2th  chapter 
of  the  Firft  Epiftle  to  the  Corinthians.  *'  God  hath 
fet  fome  in  the  church ;  firft  apoftles  ;  fecondarily 
prophets  ;  thirdly  teachers ;  after  that  miracles, 
&c." 

The  name  of  apojlles  is  efpecially  applied  td 
thjofe,  who  were  immediately  commiflioned  by  Je- 
fus  Chrift,  to  be  witnefles  of  his  doftrines  and 
works,  his  death  and  refurreflion,  and  to  go  forth 
and  ptiblifti  his  gofpel  among  the  nations  of  the 
earth.  To  thefc,  as  occafion  required,  the  Spirit 
revealed  the  myfteries  of  the  divine  will,  that  they 
might  communicate  them  to  the  world. 

Prophets  were  men  endowed  with  fupernatural 
knowledge  in  divine  things  ;  the  knowledge  of  the 
ancient  fcriptures — of  the  dofiirines  and  myfterieS 
of  the  gofpel — and,  in  fome  cafes,  of  future  events. 
-. — Thefe  "were  chiefly  employed  in  opening  and  ex- 
plaining to  believers  the  great  truths  of  religion. 


SfiRM.  XXIII.]        Chrijiian  Religion,  29! 

Evangdijls  are  generally  fuppofed  to  have  been 
men  employed  in  prop,agating  the  gofpel  among 
the  Heathens,  in  founding  churches  where  Chrift 
had  not  been  named, and  in  confirming  the  church- 
es which  were  already  founded.  They  are  diflin- 
guilhed  from  the  apoftles  only  as  their  gifts  and 
employments  were  more  limited  and  confined- 

Fafiors  and  teachers  were  thofe  who  labored  in 
word  and  doftrine,  efpecially  in  particular  church- 
es, of  which  they  had  the  immediate  charge.  As 
the  apoftles  received  the  word  more  immediately 
from  Chrift,  either  by  his  perfonal  inftrudion,  or 
fpiritual  infpiration,  fo  they  from  time  to  time 
communicated  it  to  the  paftors  and  teachers,  who, 
receiving  itfrom  them,  preached  it  to  others,  for  their 
converfion  to,  and  edification  in  the  faith  of  the 
gofpel.  This  appears  from  Paul's  charge  to  the 
elders  of  Ephcfus,  from  his  inftruQions  to  Timo-« 
thy  and  Titus,  and  from  John's  letters  to  the  an- 
gels of  the  churches  in  Aha. 

Chrift  gave  thefe  various  officers  ''  for  the  per- 
fefting  of  the  faints,  for  the  work  of  the  miniftry, 
for  the  edifying  of  the  body  of  Chrift,"  Or,  as  the 
words,  more  agreeably  to  the  original,  may  be  ren- 
dered, He  gave  paftors  and  teachers,  in  order  to  tht 
preparing  of  holy  men  for  the  work  of  the  miniflry,for 
the  edifying  of  the  body  of  Chriji.*  The  officers, 
whom  Chrift  gave,  were  to  inftruft  and  furnifll 
others  for  the  mini  ft  ry  ;  and  thus  a  fucceffion  of 
minifters  was  to  be  continued  in  the  church,  for  her 
edification  in  knowledge,  faith  and  holinefs. 

In  the  paflage  now  explained  feveral  things  are 
fuggefted  which  deferve  our  particular  attention. 

I.  It  is  evident,  that  public  teachers  in  the  church 
are  to  be  a  diftinft  order  of  men. 

^  zspos   rov   xxrxpTKJixbv   ruii  ayiuv  els  sfyov     ^  IokciIp,-  zls 


8^2  Duiieioftht  [Serm.  XXIII. 

Chrifl;  has  gwtnjome  pallors  and  teachers.  He 
has  fet  fome  in  the  church ;  firfl:  apoflles,  next 
prophets,  then   teachers.     Are  all  apoflles  ?  Or  all 

prophets  ?  Or  all  teachers  ? ■ By  no  means. — 

IF  all  the  body  were  one  member,  Where  were  the 
body  ?  If  all  the  members  of  the  church  were  to 
affume  one  office,  Where  were  the  church  ? 

None  have  a  right  publicly  to  teach  in  the 
church,  but  thofe  who  ate  called— fent — authorifed 
to  the  work  in  the  gofpel  way.  "  How  (hall  they 
preach,  except  they  be  fent  ?" — "  No  man  taketh 
this  honor  to  himfelf,  but  he  that  is  called  of  God, 
as  was  Aaron  ;"  and  as  were  his  fons.  They  were 
confecrated  by  Mofes,  God's  minilter,  according  to 
his  appointment,  that  they  might  minifler  to  him 
in  the  priefl's  office.  Corah  and  his  companions 
fell  under  an  awful  condemnation,  becaufe  they 
prefumed  to  oflFer  incenfe  with  unhallowed  hands, 
pretending  that  all  the  congregation  were  holy,  and 
that  one  had  as  good  a  right  as  another,  and  they  as 
good  a  right  as  the  fons  of  Aaron,  to  perform  the 
folemn  fun6lions  of  the  prieflthood.  To  thefe  im- 
pious ufurpers  Jude  compares  thofe  who  had  crept 
into  the  church  unawares,  turning  the  grace  of  God 
into  wantonnefs.  He  fays,  *'  They  have  gone  in 
the  way  of  Cain,  run  greedily  after  the  error  of 
Balaam,  and  perifhed  in  the  gainfaying  of  Corah." 
All  Chriftians  are  to  exhort,  reprove  and  comfort 
one  another,  as  there  is  occalion ;  but  public 
teaching  in  the  church  belongs  peculiarly  to  fome 
— to  thofe  who  are  given  to  be  pallors  and  teach- 
ers. 

n.  Public  teachers  are  here  called  Chrift's  gifts. 
"He  gave  fome  pallors  and  teachers."  And  they 
are  to  be  received  by  the  church  in  the  way,  in 
which  he  fends  them. 

There  is  a  particular  order,  which  Chrifl  has  in- 
flituted,  for  the  introdu6Hon  of  public  teachers. — 
The  firfl  apoflles   were  commiQioned   immediately 


Serm.  XXIII.]        Chrijlian  Religion,  2^3 

by  him.  In  the  time  of  his  miniftry  on  earth,  he 
ordained  twelve  to  preach  the  kingdom  of  God  a. 
mong  the  Jews.  After  his  refurre£tion,  he  enlarged 
their  commiffion,  faying,  "  Go,  preach  the  gofpel 
to  all  nations."  But  for  this  work  they  mull  un- 
derftand  the  language  of  all  nations  ;  therefore  he 
iays,  *'  Tarry  ye  at  Jerufalem,"  confine  your  min- 
iftry there,  **  until  ye  be, endued  with  power  from 
on  high."  On  the  day  of  Pentecoft,  which  was  a- 
bout  ten  days  after  Chrift's  afcenfion,  when  the 
twelve  apoftles,  and  thofe  who  had  companied  with 
them,  while  Chrift  went  in  and  out  among  them, 
making  in  all  about  an  hundred  and  twenty,  were 
all  gathered  together  in  one  place,  the  holy  Ghoft 
was  ftied  on  them  in  miraculous  gifts,  and  there 
appeared,  ori  each  of  them,  cloven  tongues,  like  as 
of  fire, and  they  began  tofpeak  with  other  tongues. 
And  all  th«  people,  who  were  affembled  from  dif- 
ferent countries  to  attend  the  feftival,  heard  them 
fpeak,  in  their  own  various  languages,  the  wonder- 
ful works  of  God.  To  this  remarkable  event  the 
apoftle  refers,  when  he  fays  in  the  text,  "Chiift  af- 
tended  on  high,  and  gave  gifts  to  men,  and  he  gave 
fome  apoftles,  fome  prophets,  8cc." 

They  who  were  thus  commiflioned  of  heaven  to 
preach  the  gofpel,  were  authorifed  to  ordain  others. 
Paul,  after  his  converfion,  prefumed  not  to  preach, 
until  Ananias,  by  immediate  direftion  from  Chrift, 
had  informed  him,  that  he  was  chofen  to  this  work, 
and  had  confirmed  the  information  by  a  miracle. 
Afterward  Paul  came  to  Jerufalem,  and  was  there 
received  by  the  apoftles.  And  when  he  was  about 
to  go,  in  company  with  Barnabas,  on  a  miffion  to 
the  Heathens,  they  were  both  feparated  to  this  mif- 
fion, by  the  prophets  and  elders  of  th;;  church, who 
fafted  and  prayed,  and  laid  their  hands  on  them 
and  fent  them  away. 

Timothy  was  ordained    a  bifliop  or  elder  by  the 

laying    on    of  the  hinds  of   the  prefbylery. ' 

T 


294  Duties  of  the        [Serm.  XXIIt, 

And  the  things,  which  he  had  received,  the  fame 
he  was  to  commit  to  faithful  men,  who  fhould  be 
able  to  teach  others  alfo. 

When  Paul  and  Bnrnabas  went  forth  preaching 
the  goCpel  and  plan  in^  churches  among  the  Gen« 
tiles,  they  ordiined  elders  in  every  church. 

Tims,  who  was  a  minifter  in  the  IQe  of  Crete, 
was  lefc  there  hy  Paul,  for  this,  among  other  pur- 
pofes,  "  tint  he  might  ordain  elders  in  e^ery  city" 
— If  the  elderfhip  might  be  aflTumed  at  pleasure,  or 
conferred  by  private  hands,  why  fhould  Titus  be 
left  in  Crete  to  ordain  elders  ? 

Ch'ift  gave  paflors  and  teachers,  not  only  to 
preach  his  gofpel,  but  to  train  up  and  prepare  holy 
mtn  for  the  fame  work.  They  who  undertake  this 
facrod  work  fliould  be  faints;  but  it  is  not  ever'^ 
faint  who  is  qualified  for  it.  There  mufl;  be  a  pre- 
vious education.  They  who  defire  the  minide- 
rial  office  fhould  be  fitted  for  it  under  the  inlbuc- 
tions,  and  fent  forth  under  the  recommendations 
of  teachers  already  in  office.  This  our  apoQle 
plainly  fignifies.  when  he  fays,  Chrift  gave  anof- 
ties,  pro; 'hets  and  teachers,  at  his  afcenfion,  "in 
order  to  the  perfeciing  ot  faints  for  the  work  of  the 
ininiftry." 

We  find,  in  fcript'ire,  no  inftance  of  o'dinafion 
to  the  miriiilcrial  office,  by  any  other  than  elders 
of  churches.  Every  church  has  a  right  to  cAo'i/s 
her  own  minifter ;  but  bis  indu6lion  into  office 
muft  be  by  the  hands  of  the  prefbytery.  Whea 
fome  were  to  be  appointed  to  prefide  over  the 
chuich  ftrck.  and  the  d.iily  miniftra  ions  to  the 
poor,  th-  apafiles  referred  the  ckoice  of  the  p^rfons 
to  the  multitude  of  the  difciples  ;  but  the  ordinam 
tion  they  referved  to  rhemfelves.  They  faid,  '•  Look 
ye  out  fevcn  men  of  honed  report — whom  lue  may- 
appoint  over  this  bufinefs." 

As  the  approbation  of  elders  was  neceffary  to 
auihorife  men  to  preach  the  gofpel,  fo  we  find,  that 


Skrm.  XXIII.]         Chrijlian  Religion,  295 

the  apollles,  for  the  prevention  of  fraud  and  im- 
pofition,  fent  forth  their  preachers  with  written  tef- 
timonials.  This  appears,  from  the  hiflory  of  ihe 
Afts  and  from  Paul's  epiflles,  to  have  been  an  uni- 
form praflice.  And  the  churches  were  iiever  to 
receive  a  ftrang<3r,  in  the  capacity  of  a  minifter,  un- 
lefs  he  could  exhibit  fome  evidence,  that  he  was 
not  only  a  chviftian,  but  a  miniftcr,  approved  of 
his  brethren.  It  v,'as  a  fign  of  great  degeneracy  in 
the  church  of  Thyatira,  that  (be  fuffered  thofe  to 
teach  who  faid  they  were  prophets,  but  brought 
no  credentials  of  their  prophetic  chara6ler.  The 
church  of  Ephefus,  on  the  contrar)'',  was  commend- 
ed,becaufe  fhe  could  not  bear  them  who  were  evil; 
— but  tried  them,  who  faid  they  were  apofties,  and 
were  net,  and  found  them  liars. 

III.  Miniflers  are  to  be  men  endued  with  gifts 
fuitable  to  the  work  to  which  they  are  called. 

As  in  the  early  days  of  the  gofpel,  public  teach- 
ers were  called  to  extraordinary  fcrvices,  fo  the)'' 
were  endued  ^ith  extraordinary  gifts  :  But  thefe 
gifts  were  only  for  a  feafon.  The  apoftle  fays, 
*'  Whether  there  be  prophefies,  they  fhall  fail  y — ''• 
whether  there  be  tongues,  they  (hall  ceafe  ;  wheth- 
er there  be  knowledge,"immediatelyinfpired  know- 
ledge, "  it  fiiall  vanilh  away." 

Since  the  gofpel  is  fully  eftablifhed,  the  miracles 
which  attended  its  firfl  publication  are  no  longer 
of  ufe  ;  and  hnce  it  communicates  to  us  all  things, 
which  pertain  to  life  and  godlinefs,  there  is  no  far- 
ther need  of  infpiration.  The  apollle  tells  Timo- 
thy, that  the  fcriptures  are  able  to  make  ihe  man 
of  God  perfe6l,  wife  to  falvation,  and  furnilhed 
unto  every  good  work. 

But  as  the  bufmefs  of  a  rainifter  is  to  teach  men 
the  things,  which  Chtift  has  commanded  in  the  ho- 
ly fcriptures,  fo  it  is  necefifary  that  he  himfe^f 
fliould  be  fully  inftrufted  in  them.  One  who  un- 
dertakes to  teach  others,  fliould  well  underfland, 
T2 


29<5  Duiieso/thc  [Serm.  XXIII.' 

firmly  believe,  ardently  love,  and  praflically  ex- 
emplify the  religion  which  he  teaches.  He  (hould 
not  be  a  novice  ;  but  one  who  holds  faft  the  faith- 
ful word,  as  he  has  been  taught ;  and  one  who  by 
found  do6lrine  is  able  'to  exhort  and  to  convince 
gainfayers.  He  (hould  be  apt  to  teach,  having  not; 
only  a  good  knov/ledge,  but  an  eafy  faculty  of 
communicating  to  others  the  knowledge  which  h« 
has  in  the  do6lrines  and  duties  of  the  gofpel.  That 
he  may  be  able  rightly  to  divide  the  word  of  truth, 
he  mud  apply  himfelf  to  fludy,  and  give  attend- 
ance to  reading. 

In  the  early  days  of  the  gofpel,  as  there  were  e- 
vangeliUs,  who  went  forth  to  preach  the  gofpel, 
where  Chrifl  had  not  been  named  ;  fo  there  were 
paflors  and  teachers,  who  had  the  immediate  care 
of  churches  already  eflablilhed.  Thefe  the  apoftle 
charges  to  take  heed  to  the  flocks,  over  which  they 
were  made  overfeers.  Minifters  are  not  to  enter 
into  each  other's  labors,  but  to  move  within  their 
refpe6live  meafures  and  lines. 

IV.  The  great  obje6t  of  the  gofpel  niiniftry  is 
the  building  up  of  the  church  of  Chrift.  When 
he  afcendfd,  he  gave  pallors  and  teachers — "for 
the  edifying  of  his  body." 

The  church  is  edified,  when  fhe  increafes  by  the 
addition  of  new  members ;  and  when  fhe  becomes 
more  holy  by  the  religious  improvements  of  her 
prefent  members.  In  both  thefe  ways,  the  minif«i 
try  is  intended  for  the  edification  of  the  church. 

Minifters  fhould  fo  fpeak  the  word,  as  to  con^ 
vince  gainfayers,  awaken  the  carelefs,  reclaim  the 
erroneous,  inftru^fc  the  ignorant,  and  turn  theni 
from  darkneis  to  light,  and  from  the  power  of  Sa- 
tan unto  God.  "  The  fervant  of  the  Lord  muft 
not  drive;  but  be  gentle,  apt  to  teach,  patient,  in 
mceknefs,  inftru6ling  them  who  cppofe  themfelves; 
if  peradventure  God  will  give  them  repemance,  to 


Serm.  XXIII.]        Chrijlian  Religion,  S^j^ 

the  acknowledging  of  the  truth,  that  they  may 
recover  themfelvcs  out  of  the  fnare  of  the  devil." 

You  will  obferve  ;  the  apoflle  expreflts  the  fuc- 
cefs  of  the  gpfpel  by  the  phrafe  of  edijying  Chrjl's 
hody,  becaufe  wherever  bis  religion  prevails  in  men's 
hearts,  there  will  be  a  difpofition  to  come  within 
his  church  and  attend  on  his  ordinances.  Real 
converts  will  not  be  indifferent  fo  the  edificafion  of 
Chrill's  hcufe ;  much  lefs  will  they  feel  a  defire  to 

pull    it   down. They  will    not  rend  and  divide 

Chr ill's  body  ;  but  feek  to  preferve  its  foundnefs 
and  promote  its  growth.  They  who,  in  the  apof- 
tle's  days,  were  converted  to  the  faith  of  the  gofpel, 
immediately  joined  themfelves  to  the  Lord.  The 
increafe  and  union  tf  the  church  are  the  immediate 
fjffc  tts  of  a  real  revival  of  religion. 

The  miniflry  is  defigned  for  the  improvement  of 
faints,  as  well  as  for  the  converfion  of  fmners.— w- 
They  who  view  themfelves  as  regenerate,  are  not 
to  fuppofe,  that  they  have  already  attained — but 
they  are  to  go  on  to  perfedlion.  For  this  end  they 
^re  to  attend  on  the  appointed  miniftration  of  the 
word  ;  and  to  this  end  the  miniftia'ion  of  it  Ihould 
be  adaptecl.  The  apoflles  warned  every  man,  and 
taught  every  man  in  all  wifdom,  that  they  might 
prefent  every  man  perfefl  in  Chnft  Jefus. 

Paftors  and  teachers  are  given  for  the  edifying  of 
Chrift's  bod}(,  "  till  we  all  come  in  the  unity  of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God,  to  a 
perfeft  man,  to  the  meafure  of  the  flature  of  the 
fulnefs  of  Chrift." 

"  There  is  one  faith  ;"  and  we  (hould  all  come 
to  fuch  a  good  underftanding  in  the  do£lrines  of 
Chrift,  as  to  have  this  one — this  like  precious  faith; 
or,  if  we  differ  in  fentiment,  flill  to  maintain  that 
unity  of  affetlion  which  is  the  fruit  of  faith.  We 
Ihould  all  mind  one  and  the  fame  graud  obje6l,the 
common  falvation. 


298  Duties  of  the  [Serm.  XXIII; 

Chriftians  may  have  various  opinions  about  the 
lefs  important  doflrines  of  religion  ;  but  true  faiih 
has  the  fame  influence  in  all.  It  works  by  love, 
and  purifies  the  heart.  So  far,  therefore,  as  we 
walk  together  in  mutual  peace  and  love,  and  in  o- 
bedience  to  our  common  Lord,  we  may  be  faid  to 
have  come  to  the  unity  of  the  faith. 

The  apoille  mentions  alfo  (he  unity  of  the  knozv- 
ledge  of  Chi  ill.  All  Chriftians  profefs  to  believe  in 
him  as  their  teacher  and  Savior.  But  unlefs  this 
profcffion  is  accompanied  with  a  love  of  his  pre- 
cepts and  a  conformity  to  his  example,  it  avails  us 
nothing.  "  Why  call  ye  me,  Lord,  Lord,  and  do 
not  the  thinors  which  I  fav?"  To  come  to  the  know- 
]edge  of  Chrilt,  is  to  have  the  fame  mind  as  was  in 
him,  and  to  walk  as  he  walked.  So  far  as  we  agree 
in  that  holy  temper  and  life,  which  his  example 
exhibits,  and  his  gofpel  requires,  we  come  to  the 
unity  of  the  knowledge  of  him. 

As  our  conformity  to  Chrifl  will  not  be  perfe£t 
in  this  woild,  we  never  mull  reft  in  attainments  al- 
ready made,  but  continually  afpire  to  the  charac- 
ter of  a  perfect  man — to  the  meafure  of  the  Ilature 
of  the  fulnefs  of  Chrift.  We  muft  labor  to  become 
Chrillians  of  full  m.atuiity  and  ripenels  in  all  thofe 
heavenly  graces  which  are  derived  from  him.  The 
apoftle  fays  of  himfelf,  "  I  prefs  toward  the  mark 
for  the  prize  of  the  high  calling  of  God  in  Chrift 
Jcfus."  He  adds,  "Let  us,  as  many  as  are  perfe6l, 
be  thus  minded." 

REFLECTIONS. 

1.  Our  fabjeft  fliould  lead  us  to  adore  the  wif- 
dom  of  God  in  the  provifion  made  for  our  edifica- 
tion in  knowledge  and  holinefs. 

He  has  given  apoftles  and  prophets,  paftors  and 
teachers,  for  the  edifying  of  ths  body  of  Chrift. — 
He  has  adapted  his  gifts    to  different  conditions  of 


Sbrm.  XXin.3       Chrijlian  Religion*  209 

the  church.  In  its  firft  ages  there  were  apoftles — . 
in  irs  ordinary  ftate  there  are  paftors.  bince  the 
public  miniftra  ion  of  the  word  is  an  infti'Uiion  of 
Chrift,  defigned  for  the  happmefs  of  fallen  men. 
How  inexcufable  are  they  who  defpife  h  ?  If  this 
is  a  mean  of  converting  (inners;  they  who  are  con- 
fcious  of  their  impenitent  and  guilty  ftate,  fliould 
fetk,  the  grace  and  mercy  of  God  tor  their  ren.ova- 
tion  and  forgivenefs,  by  a  faithful  attendance  on 
this  inftitution.  If  they  put  the  word  of  God  from 
them,  they  judge  themfelves  unworthy  of  eternal 
life.  If  the  miniftry  is  defigned  for  the  improve- 
jntnt  of  faints  in  knowledge  and  faith,  let  none,  in 
the  pride  of  their  own  fufficiency,  turn  away  from 

it.     Are   you    already  perfeft  ? If   not  then 

you  need  the  means  of  edification — ufe  them  with 
diligence  while  you  are  in  this  world  :  In  the  fu- 
ture you  will  not  need  them  ;-— there  you  wiii 
come  to  perfe£t  men. 

2.  If  Chrift  has  given  paftors  and  teachers  for 
our  edification,  till  we  come  in  the  unity  of  faiih 
and  knowledge  to  more  perfefl  men — then  fuch  a 
conduQ  in  minifters,  or  in  private  Chriftian'?,  as 
tends  to  difunite  the  body  of  Chiift,  mud  be  highly 
pffenfive  to  him.  Minifters  fhould  remember, that 
they  are  ordained  to  bring  men  to  a  uniiy  in  the 
faith  and  knowledge  of  Chrift,  and  in  love  and  af- 
fetlion  to  one  another.  They  Ihould  unite  their 
influence  to  accomplifh  this  end.  If  they  caufe 
divifions  and  offences,  they  walk  contrary  to  the 
dj6bine  which  they  have  received.  They  ferve 
not  the  Lord  Jefus.  Chriftians  fliould  waik  to- 
gether in  love,  and  ftudy  the  things  which,  make 
for  peace,  both  in  th^  church  of  which  they  are 
members,  and  among  other  churches  of  our  com- 
mon Lord. 

3,  What  caufe  have  we  to  be  humble,  that,  un- 
der our  means  of  growth,  we  fall  fo  much  belovyr 
the  Ildture  of  perfe6l  men  ?    Let  us  compare  our- 

T4 


goo  Duties  of  the,  ^c,     [Serm.  XXJIL 

felves  with  the  precepts  and  pattern  of  Jefus  Chrin:, 
How  much  we  come  fhort  of  that  purity  which  his 
golpel  requires,  and  which  his  life  in  the  flefli  ex- 
emplified ?  It  would  be  ufeful,  that  we  Ihould  take 
a  frequent  review  of  our  lives — that  we  ftiould  dai- 
ly examine  the  temper  of  our  hearts.  Thus  we 
jnay  learn  what  manner  of  fpirit  w^e  are  of — what 
pr£)grefs  we  make,  or  whether  any  at  all— in  what 
refpefts  our  tempers  need  corre6lion,  and  our  lives 
amendment — and  thus  we  iliall  be  excited  to  come 
to  the  throne  of  grace,  that  we  may  obtain  grace  to 
help  in  the  time  of  need. 

4.  Let  us  make  continual  improvement  in  reli* 
gion.  This  is  the  befl  evidence  of  our  fincerity,-— 
Chrift,  who  has  given  pailors  and  teachers  for  the 
mini  dry,  has  a  fulnefs  of  the  Spirit  at  his  difpofal. 
Of  his  fulnefs  we  may  receive  grace  fuited  to  our 
cafes,  and  equal  to  our  wants.  While  we  attend 
On  his  inftitutions,  let  us  implore  his  blefling  to  ac- 
company them ;  and  thus  endeavor  to  rife  above 
the  world,  to  purge  away  our  remaining  corrup- 
tions, to  ftrengthen  every  holy  principle,  and  to 
abound  more  and  more  in  every  grace  and  good 
work,  till  we  come,  in  the  unity  of  the  faith  and  of 
the  knowledge  of  the  Son  of  God,  to  a  perfeft  man, 
to  the  meafure  of  theftature  of  the  fulnefs  of  Chrift. 


SERMON    XXIV. 


BtSDQtaoBB 


EPHESIANS  iv.  14,  15, 1 6. 

Xhai,  we  henceforth  he  no  more  children,  tojfed  to  an^ 
'  J-ro,  and  carried  about  with  every  wind  of  doHrine^ 
by  the  f  eight  of  men,  and  cunning  craftings,  where- 
by they  lie  in  wait  to  deceive  ;  but  fpeaking  the  truth 
in  love,  may  grow  up  into  him  i7i  all  things,  which 
is  the  head,  even  Chrijl  ;  from  whom  the  whole 
body,  ftly  joined  together,  and  compared  by  thai 
•which  every  joint  fupplieth,  according  to  the  eJfeUual 
working  in  the  meafure  of  every  part,  maketh  in- 
Creafe  to  the  edifying  of  itfelf  in  love, 

In  the  preceding  verfes,  the  Apoftle 
obferves,  that  Chrifl  inftituted  the  gofpel  miniftiy, 
for  the  edification  of  his  body,  the  church,  until 
we  all  come,  in  the  unity  of  the  faith  and  knowl- 
edge of  Chrift,  unto  a  perfeft  man.  Wherein  this 
tomplete  manhood  confifts,  and  by  what  means  we 
ihufl  endeavor  to  attain  it,  he  inilruds  us  in  the 
words  which  have  been  read. 

Chriflian  maturity  is  a  fteady  belief  of,  and  obe- 
dience to  the  gofpel,  in  oppofition  to  ficklenefs  and 
inconftancy.  The  way  in  which  we  are  to  obtain  and 
preferve  this  maturity  in  union  with  Jefus  Chrifti 
from  whom  the  whole  body  of  believers,  compared 
and  cemented  together  by  every  joint  of  fupply,  ac- 


308  Duties  of  the  [Serm.  XXIV. 

cording  to  its  power  in  the  proportion  of  every  part, 
maketh  increafe  of  the  body  to  the  edifying  of  it- 
felf  in  love. 

The  Apoftle  here  defcribes  the  perfect  man,  ox 
mature  Chriflian,  both  negatively  and  pofitively. 
He  is  not  a  child  toffed  to  and  fro,  and  carried  a- 
bout  with  every  wind  of  doflrine  :  But  he  is  one, 
Vrho,  having  embraced  and  profeflf.d  the  truth 
with  a  real  love  of  it,  grows  up  imo  Chrifl  in  all 
things. 

We  will,  firft,  confider  the  negative  part  of  this 
dtfcription. 

Chrift  inflituted  the  gofpel  miniftry,  that  be- 
lievers, arriving  to  -maturity  in  faith  and  knowl- 
edge, ftiould  no  more  be  children,  toffed  to  and 
fro,  and  driven  about  with  every  wind,  by  the 
Height  of  men,  and  the  cunning  craftings,  whereby 
they  lie  in  wait  to  deceive. 

Several  metaphors  are  here  ufed  to  exprefs  that 
weaknefs  and  verfatility,  which  fome  difcover,  and 
which  honed  ChriQians,  under  the  miniftry  of  the 
word,  will  endeavor  to  outgrow. 

1.  Chriflians  mufl;  not  remain  children. 

In  humility,  meeknefs  and  teachablenefs  let  them 
be  children  ;  but  in  underftanding,  conftancy  and 
fortitude  they  (hould  be  men.  While,  as  new  born 
babes,  they  defire  the  fincere  milk  of  the  word^  let 
them  fo  ufe  it  as  to  grow  thereby. 

"  Call  no  man  your  father  on  earth,"  fays  our. 
Lord,  "  for  one  is  your  Father  m  heaven."  Chil- 
dren have  but  little  knowledge,  and  but  a  weak 
judgment.  They  are  guided  more  by  the  opinions, 
of  others,  than  by  perfonal  conviftion.  They  may 
be  led  right  or  wronff,  according  as  the  examples 
which  they  fee,  and  the  counfels  which  they  hear, 
are  good,  or  evil.  They  believe  halliiy,  and  a£^ 
implicitly.  They  are  governed  by  paffion  more 
than  reafon— r-by  feeling  more  than  judgment. — 
Xow,  in  dillinftion   from  this  childifli  temper,   be. 


Sekm,  XXIV.]         Chrijiian  Religion,  393 

ye  fully  perfuaded  in  your  own  minds.  Judge  for 
yourfelves  what  is  right.  Prove  ail  things,  an(l 
hold  that  which  is  good.  Make  the  word  of  truth, 
not  the  opinions  of  men,  the  rule  of  your  faith  ancj 
conduft.  Follow  no  man  blindly,  but  look  well 
to  your  goings.  Judge  of  truth  and  error — of 
right  and  wrong,  not  by  your  occafional  feelings, 
or  the  current  of  your  affeftions  j  but  by  the  calm 
and  fober  exercife  of  your  underflanding. 

2.  The  Apollle  cautions  us,  that  we  be  noi  iojfed 
to  and/ro,  like  a  fliip  rolling  on  the  waves.  "  He 
that  wavereth,"  fays  Saint  James,  "  is  like  a  wave 
of  the  fea,  driven  with  the^wind  and  toffed.  Let 
not  that  man  think  that  he  Ihall  receive  any  thing 
of  the  Lord.  The  doubleminded  man  is  unliable 
in  all  his  ways."  In  oppolition  to  this  un- 
ftable,  flu^uating  temper,  we  are  required  to  "  hold 
fad  the  proteflion  of  our  faith,  without  wavering.'* 

The  man  who,  without  principle,  knowledge 
and  judgment,  alfumes  the  high  profeffion  of  the 
Chriitian,  may  appear  fleady  in  a  calm  feafon  : 
But,  in  times  of  temptation,  he  will  be  like  a  fhip 
without  pilot,  anchor  or  ballaft,  toflfed  about  by 
the  power  of  a  temped.  He  is  at  the  mercy  of  ev- 
ery rude  gufl:.  He  is  driven  in  any  direftion,  as 
the  wind  happens  to  blow.  He  is  elevated  high, 
or  funk  low,  as  the  waves  rife  or  fall.  He  makes 
no  port  ;  but  floating  at  large,  on  the  troubled  el- 
ement, he  is,  every  moment,  in  danger  of  fliip- 
wreck, 

The  Chriftian,  who  embarks  for  the  heavenly 
world,  muft  conlider,  that  the  ocean  on  which  he 
fails,  is  fubje6l  to  changing  winds,  and  perilous 
ftorms.  He  muft  not  promife  himfelf  fmooth  wa- 
ters, foft  gales  and  clear  flcies  ;  but  go  provided  for 
all  kinds  of  weather.  The  word  of  truth  mnft  be 
his  compafs,  and  faith  his  pilot ;  hope  muR  be  his 
anchor,  and  knowledge  and  good  works  his  ballaft; 
prudence  muft  keep  the  watch,    and   fober   reafon 


$04  I>iiiie5  of  the        [Serm.  XXIV, 

^old  the  helm.     Thus  he   may  fail  with  fafety  in 
all  feafons. 

3.  We  mufl;  not  be  carried  about  with  every  xvind 
cf  doBrine. 

Falfe  do£lrines,  like  winds,  are  blunering  and 
unfteady.  They  blow  from  no  certain  point  ;  but 
in  all  diretlions  ;  and  they  frequently,  and  fome- 
times  fuddenly,  fhiit  their  courfe.  They  makd 
great  noife  and  buftle,  diflurb  theatmofphere,  and, 
by  thtir  violent  motions,  they  fpread  confufion 
and  ruin.  Light  bodies  are  eafily  taken  up  and 
driven  about  by  every  wind  that  blows.  The  gaU 
which  cleanfes  the  wheat,  difperfes  the  chaff.  Th« 
deep  rooted  oak  ftands  firm  in  its  place,  while  the 
dry  leaves  beneath  it  are  caught  up,  wafted  around, 
and  made  the  fport  of  every  g^^.  So  the  fmcere 
Chriftian,  rooted  and  grounded  in  the  truth,  and 
grown  up  to  maturity  in  faiih  and  knowledge,  is 
ftedfaft  in  his  religion,  whatever  ftorms  may  alfault 
him.  He  remains  in  his  place,  whatever  wind$ 
may  blow.  Bst  Ihe  light  and  chaffy  Chriftian  j 
the  hypocritical,  unprincipled  profelfor,  is  eafily 
carri  d  about  by  divers  and  ft  range  doftrines.  He 
fhifts  his  courfe  and  changes  his  diredion,  as  the 
wind  of  popular  opinion  happens  to  drive. 

If  we  would  be  conftant  in  our  religion,  we  muft 
be  rooted  in  faith  and  love. 

4.  The  Apoftle  warns  us,  that  we  are  in  dangef 
from  the  fleight  of  men,  and  the  cunning  crajtingi 
xuherehy  they  lie  in  wait  to  deceive. 

The  tiue  minifters  of  Chrift  ufe  great  plainnef? 
of  fpcex:h,  and  by  manifeftation  of  the  truth  com- 
mend themfelves  to  the  confciences  of  men.  Cor- 
rupt teachers  ufe  fleight  and  craft,  that  they  may 
enfnare  the  hmple,  and  decoy  the  unfufpefting^ 
and  thus  make  profelytes  to  their  party. 

Chrillians  fhould  beware  of  evil  workers,  and 
watch  againft  their  diflioneft  arts.  That  they  may 
efcape  the  dangers  to  which    they    are    expofed  ir^^ 


SsitM.  XXIV.]       Chrijlian  Rellgicn,  gog 

corrupt  times,  they  muft  attend  to  the  plain  and 
obvious  precepts  and  doflrines  of  the  gofpel,  make 
thefe  their  rule,  and  confent  to  no  opinion,  or  prac- 
tice inconfiltent  with  them,  howei'er  plaufibly  it 
may  be  recommended.  They  muft  furnifh  them- 
felves  with  fuch  knowledge  in  divine  things,  as  to 
di'^cern  the  defigns,  and  efcape  the  artifice  of  evil 
xnen  and  feducers. 

That  Chriftians  may  the  better  fecure  themfelves 
from  feduftion,  the  gofpel  has  warned  them  of  the 
various  crafts  of  thofe  who  lie  in  wait  for  them. 

Deceivers  come  in  fheep's  clothing  ;  with  an  of- 
tentation  of  uncommon  humility,  meeknefs  and 
heavenlinefs  ;  but  inwardly,  they  are  ravening 
wolves,  whofe  real  aim  is  to  fcatter  and  devour 
the  flieep. 

They  are  deceitful  workers,  transforming  them- 
felves into  apoftles  of  Chrill,  and  minifters  of  righ- 
teoufnefs  ;  and  thus  corrupting  men  from  the  fim-. 
plicity  that  is  in  Chrift  ;  even  as  Satan  transform- 
ed hirafelf  into  an  angel  of  light,  and  through  his 
fubtilty  beguiled  Eve  from  her  fidelity  to  God. 
Like  him,  they  maks'cautious  advances,  not  alarm- 
ing men,  at  firft,  by  the  grofleft  errors ;  but  lead- 
ing them  along,  ftep  by  ftep,  from  fmaller  errors 
to  greater.  Thus  th^y  wax  worfe  and  worfe,  de- 
ceiving. »*nd  being  deceived. 

They  pradife  not  their  arts  diredly  on  thofe, 
who,  by  reafon  of  ufe,  have  their  fenfes  exercifed 
to  difcern  both  good  and  evil  ;  but  they  beguile 
unftable  fouls,  deceive  the  hearts  of  the  fimple, 
creep  into  houfes  and  lead  captive  the  more  tender 
fex,  and,  by  their  means,  fubvert  whole  houfes, 
teaching  things  which  they  ought  not,  for  filthy 
lucre's  fake. 

Such  teachers  difcover  a  peculiar  malignity  a- 
gainll  the  true  tninifters  of  Chrilt.  Paul  (peaking 
to  the  Galatians  concerning  the  deceivers  who  were 
among   them,   fays,   "  They  zealoufly   afFedl  you, 


S06  Duties  of  the  [Serm.  XXIV. 

but  not  well  ; — they  would  exclude  us,  that  you 
might  aiFeft  them."  Thefe  crafty  and  defigning 
preachers  appeared  atnong  the  Corinthians.  There 
they  reprefented  Paul  as  making  the  gofpel  bur- 
denfome,  while  they  preached  it  freely,  and  with, 
out  a  revv  ard.  And  yet  the  reverie  was  true.  They, 
by  their  iniidious  arts,  devoured  thofe  among 
whom  they  went,  and  even  brought  them  into 
bondage  ;  while  Paul  made  the  gofpel  without 
charge  ;  and  though  he  afferted  his  right  to  live  of 
the  gofpel,  yet  he  waved  the  right,  or  ufed  it  with 
fuch  moderation,  as  to  give  no  caufe  of  complaint. 

Dsceivers  are  confined  to  no  fphere,  and  govern- 
ed by  no  rule  ;  but  ftretch  themfelves  beyond  their 
line,  enter  into  other  men's  labors,  and  build  an- 
other man's  foundation.  Thus  they  caufe  divif- 
ions  and  offences,  contrary  to  the  do£lrine  of  "peace 
and  unity  which  the  churches  have  received. 

They  pretend  to  fuperior  fanflity,  and  fay  to 
others,  *'  Stand  by  yourfelves,  come  not  near  to 
us  ;  for  we  are  holier  than  you ;"  when,  in  reality, 
"  they  who  thus  feparate  themfelves,  are  fenfual, 
and  have  not  the  Spirit," 

They  are  watchful  to  take  advantage  of  any  un- 
happy circum fiance  in  a  church,  fuch  as  the  dif- 
cipline  of  an  offender,  the  death  of  a  minifter,  or 
accidental  contention,  and,  by  fuch  means,  to  in- 
troduce and  eflablilh  themfelves.  Paul  fays  to  the 
Epliefians,  among  whom  he  had  preached  for  fev- 
eral  years,  "  I  know  that,  after  my  departure,  fhall 
grievous  wolves  enter  in  among  you,  not  fparing 
the  flock  ;  yea,  even  if  your  own  felves  ftiall  men 
arife  fpeaking  jjerverfe  things,  to  draw  away  difci* 
pies  after  them." 

Such  teachers  labor  to  unfettle  men's  minds 
from  the  cftablifhed  order  of  the  gofpel,  and  to 
prejudice  them  againfl  the  regular  maintenance  of 
the  miniftry,  reprefenting  all  order  in  churches  as 
tyranny,   and  all  llatcd  provilion  for  the  miniftry. 


SfeRM.  XXIV.]     Chrijlian  Rdigioh*  307 

as  oppreffion.  They  promife  men  liberty  ;  but 
are  themfeives  the  fervants  of  corruption.  They 
fpcak  evil  of  things  which  they  underftand  not, 
and  allure  through  the  lufts  of  the  flelh,  thofe 
who  Tvere  clean  elcaped  from  them  who  live  in 
error. 

The  gospel  has  thus  particularly  informed  us 
of  the  cunnmg  craftings  of  thofe  who  lie  in  wait 
to  deceive,  that  we  may  not  be  led  away  by  the 
error  of  the  wicked,  nor  fall  from  our  own  fledfaft- 
nefs. 

We  have  confidered  the  negative  part  of  the 
defcription  givtn  of  the  mature  Chriftian. 

We  will  now,  fecondiv,  attend  to  the  pofitiva 
part.  The  Chriftian,  "  fpeaking  the  truth  in  l>ve, 
fhould  grow  up  in  all  things  ino  Chrifl." 

t .  We  mufl  "  fpeak  the  truth  in  love  ;"  or  "  be 
finceie  in  love  ;"  as  the  margin  reads.  The  word 
is  of  an  extenhve  fignification.  It  imports,  to  re- 
ceive, retain  and  obey  the  truth,  as  well  as  to  fpcak 
or  profels  it.      Particularly  ; 

We  Ihould  acquire  a  good  doHrinal  knowledge  of 
the  truth  as  it  is  in  Jelus.  We  fhould  examine 
the^evidences  of  our  reigion,  that  we  may  be  able 
to  give  an  anfwer  to  every  man  who  afks  the  rea- 
fon  of  our  faith  ;  and  we  ftiould  acquaint  our- 
felves  with  the  do6lrm  s  and  precepts  of  the  gof-^ 
pel,  that  we  may  difcern  things  which  differ,  and 
app  ove  thofe  that  are  excellent. 

We  fliould  be  well  ejiabhjhed  in  the  truth.  The 
Apoftle  tells  the  Corinthians,  "  His  preaching  was 
not  with  enticing  words  of  men's  wifdom,  but  in 
demonftration  of  the  Spirit  and  of  power,  that  their 
faiih  might  not  Hand  in  the  wifdom  of  men,  but 
in  the  power  of  God."  He  exprelfes  his  derire  for 
the  Co-loffians,  "  that  thjey  might  attain  to  the  full 
affurance  of  underftanding  in  the  acknowledg- 
ment of  the  gofpel,  left  any  man  fhould  beguile 
tiiem  with  enticing  words."     He  rejoiced  to  "  be- 


goS  Duties  of  the  [Se rm.  XXIV. 

Jiold  their  order,  and  the  ftedfaflnefs  of  their  faith 
in  Chrift."  And  he  exhorts  them  to  "  walk  in 
Chrift,  rooted  and  built  up  in  him,  and  eftablifhed 
in  the  faith,  as  they  have  been  taught." 

We  fhould  fee  that  our  hearts  are  conformed  to 
the  truth.  One  may  have  a  good  knowledge  of 
the  evidences  and  do6lrines  of  the  gofpel,  and  yet 
be  a  ftranger  to  the  power  of  it.  Such  a  man  is 
liable  to  be  carried  about  with  every  wind  of  doc- 
trine, and  to  make  fhipwreck  of  his  faith,  in  tem- 
peftuous  feafons.  Our  bell  fecurity  againft  this 
danger,  is  a  heart  eftablifhed  with  grace.  *'  Take 
heed,"  fays  Saint  Peter,  "  left,  being  led  away  with 
the  error  of  the  ^vicked,  ye  fall  from  your  own 
fiedfaUnefs  ;  but  grow  in  grace,  and  in  the  knowl- 
edge of  {ei'us  Chrift."  One  who  has  felt  the  tranf- 
forming  power  of  the  gofpel,  has  a  witnefs  in  him- 
felf,  that  it  is  true — he  knows  it  muftbe  from  God, 
becaufe  it  inculcates  that  purity,  righteoufnefs,  be- 
nevolence, humility,  meeknefs,  temperance  and  uni- 
verfal  retlitude,  which  mu ft  always  be  approvable  ia 
the  fight  of  a  holy  and  perfeft  Being  ;  and  in  pro- 
portion as  he  finds  more  of  thefe  tempers  in  himfelf, 
he  has  clearer  evidence,  that  the  gofpel  has  come 
to  him  with  divine  power.  He  will  not  be  per- 
luaded  to  renounce  a  difpenfation,  which  God  has 
io  manileftly  owned.  He  will  not  fufpeft  thofe 
do6lrines  to  be  falfe,  which  have  fo  powerful  a  ten., 
dency  to  make  him  like  to  God.  He  will  not  receive 
as  truth,  any  thing  which  he  perceives  to  be  of  an 
oppofite  tendency.  He  loves  the  commandment, 
becaufe  it  is  holy — he  loves  the  truth,  becaufe  it 
gives  power  to  the  commandment. 

We  muft  zoalk  in  the  truth.  The  reafon  why 
fome  fo  eafily  turn  from  the  truth,  and  run  greed- 
ily in  the  ways  of  error,  is  becaufe  they  are  not 
governed  by  the  truth  which  they  profefs  to  be- 
lieve. Thouqrh  in  wotds  they  acknowledge  it, 
they  deny  it   in  praclice  ;    and  finding  tliemlelves 


Serm.  XXIV.]      Chrijlian  Religion,  309 

condemned  hy  it,  they  conceive  an  enmity  agalnfl: 
it.  When  they  ha\  e  begun  to  depart  from  the  or- 
der, and  the  do£l'ine  which  is  after  godlinefs,  they 
find  new  temptations  to  depart  farther  ftili.  One 
error  introduces  ano  her,  and  they  wax  worfe  and 
worfe,  deceiving,  and  being  deceived. 

2.  As  we  muft  adhere  to  the  truth,  fo  we  muft 
"  grow  up  in  all  things  into  Chrift,  who  is  the 
head." 

Chrift  is  the  head  of  believers.  They  muft  be 
conformed  to  him  ;  have .  the  fame  mind,  which 
was  in  him  ;  and  walk  as  he  walked. 

They  muft  grow  up  into  him.  They  are  here  in 
a  ftaie  of  imperfedlion.  They,  at  prefent,  fail 
much  below  the  meafure  of  the  ftature  of  the  ful- 
nefs  of  Chrift.  They  muft  endeavor  to  be  contin- 
ually growing,  and  afpire  after  a  more  complete 
and  perfedl  manhood. 

They  muft  grow  m  all  things.  A  partial  religion 
is  not  that  which  the  gofpel  teaches.  We  muft 
have  refpeft  to  the  whole  character  of  Chrift — to 
the  whole  compafs  of  duty — to  every  known  doc- 
trine and  precept  of  fcripture.  We  muft  aim  to 
{land  perfeQ;  and  complete  in  all  the  will  of  God 
— to  walk  worthy  «f  him  unto  all  pleafing,  and  to 
be  fruitful  in  every  good  work.  "  If  any  man  b© 
in  Chrift,  he  is  a  new  creature  ;  old  things  are 
pafled  away  ;  all  things  are  become  new."  A  hyp- 
ocrite may  feem  to  grow  in  iome  things,  while  he 
is  deftitute  of  the  main  things,  which  belong  to  re., 
ligion.  He  may  abound  in  knowledge  ;  but  he 
fails  in  praftice.  He  may  have  much  zeal  ;  but 
he  has  no  humility.  He  may  be  warm  in  his  de- 
votions ;  but  he  is  cold  in  his  charity.  He  may 
pretend  to  a  ftrong  faith  ;  but  he  is  void  of  real 
holinefs.  He  may  talk  much  about  religion  ;  but 
he  does  little.  He  may  exprefsmuch  joy  in  Chrift, 
and  comfort  of  hope  ;  but  he  is  full  of  love  to  the 
world,  and  a  ftranger  to  contentment  and  patience, 
U 


3ia  Duties  of  the  [Serm.  XXlV. 

He  may  be  fevere  againft  other  men's  fins  ;  but  he 
excufes  his  own.  He  may  pretend  a  high  love  to 
God,  and  an  ardent  defire  of  heaven  ;  but  ftill  he 
indulges  his  earthPy  pafTions,  and  ungodly  lufts. 

Such  is  the  hypooiite.  The  fincere  Chri'ftian  is 
not  like  him.  He,  having  received  the  truth  in 
love,  grows  up  into  Chrift  in  all  things.  All  the 
graces  of  the  gofpel  unite  in  forming  his  temper. 
They  all  operate  in  harmony.  His  religion  is  one 
continued,  uniform,  confident  work. 

I  proceed  now  to  the  other  branch  of  our  fub.- 
jeQ:,  which  is  to  fhew  how  the  Chriflian  attains  to 
this  maturity.  It  is  hy  union  with  Jefus  Chrift, 
"from  whom  the  whole  body  compared  and  ce-6 
mentcd  together  by  every  joint  offupply,  according 
to  its  power  in  the  proportion  of  every  part,  mak- 
eth  increafe  of  the  body  to  the  edifying  of  itfelf  in 
love." 

From  the  growth  of  the  human  body  the  Apof- 
tle  borrows  a  fimilitude  to  illuftrate  the  fpiritual 
growth  of  the  Chriflian  church. 

The  head  is  the  principal  part  of  the  body. — • 
Here  is  the  feat  of  fpirit  and  life.  Hence  nourifli- 
ment  and  animation  are  conveyed  to,  and  diEFufed 
through  the  whole  body,  by  means  of  the  commu- 
nication which  there  is  among  all  the  parts,  each 
part  afTifling  the  diftribution  according  to  its  meaf- 
ure  and  ofhce.  If  the  intercourfe  between  the  head 
and  any  member  was  cut  off — if  an?  channel  of 
fapply  failed  in  its  operation,  a  languor  and  de- 
cay would  immediately  enfue. 

In  order  to  the  growth  of  the  body,  there  muft 
be,  not  only  a  union  with  the  head,  but  a  com- 
munication through  all  the  parts.  The  feveral 
members  and  veffels  mull  reciprocate  with  one  an* 
Oihfr. 

So  it  is  in  the  fpiritual  body.  Chriftians  mufl 
be  united  by  faith  unto  Ghrid  the  head,  who  filU 
eth  all  in  ail.     They  muft  keep  up  an  intercourfe 


SkrM.  XXIV.]     Chrijlidn  Religion,  311 

with  him  by  prayer  and  an  attendance  on  his  or- 
dinances. It  is  as  abfurd  to  expert  growth  in 
knowledge  and  hoUnefs,  without  the  means  infli- 
tuted  for  the  edifying  of  the  body  of  Chrift,  as  it 
would  be  to  expefl  the  growth  of  a  natural  body 
without  fupplics  of  food.  While  we  attend  on 
thefe  external  means,  we  muft  look  to  Chrift  for 
the  fupply  of  the  Spirit  j  for  it  is  the  Spirit  that 
quickenfeth.  It  is  his  kindly  influence,  which  ren- 
ders divine  ordinances  efFe6luaI  to  our  nourilhment 
and  increafe.     .  . 

As  there  rjiuft  be  a  communion  wih  the  head, 
fo  there  muft  be  an  intercourfe  between  the  feveral 
parts,  in  order  to  the  growth  of  the  body.  The 
members  of  Chrift,  who  are  by  faith  united  to  hirri^ 
muft  alfo,  by  mutual  love  be  united  to  one  anoth- 
er, that  fpi ritual  nOuriftiment  may  be.  properly 
^iftributed.  The  whole  body  compacted  by  every 
joint  of  lupply,  muft  experience  an  e£Fe6lual  work- 
ing in  the  meafure  of  every  part. 
.  Chriftians  are  to  feek,  not  merely  their  own,  t>ut 
the  common  edification.  They  are  to  comfort  and 
encourage,  to  exhort  and  affift  one  another.  Tbey 
are  to  agree  together  in  prayer  and  praife,  in  hear- 
ing the  word,  and  attendingori  ordinances.  They 
are,  by  mutual  example  and  friendly  difcourfe,  to 
?inimate  and  ftrengthen  one  another.  They  fhould 
have  the  fame  care  and  attention  one  for  another, 
9s  the  members  of  a  natural  body.  If  one  mem- 
ber fuffer,  all  fhould  feel  for  it.  If  one  be  honor- 
ed, all  Ihould  rejoice  wnrh  it.  Thus  the  body  will 
make  increafe  to  the  edifying  of  itfelf  in  love. 

It  is  remarkable,  and  it  cannot  be  too  often  no- 
ticed, that  whenever  the  Apollle  fpeaks  of  Chrif- 
lian  growth  and  edification,  he  points  out  love^ 
feace,  unity,  as  the  main  thing  in  which  this  edifica- 
tion muft  appear.  "  Speaking  thetruth  in  love,  grow 
up  into  Chrift." — *'•  The  bodj)-  is  edified  in  love." — 
**  Study  the  things  ;vhich  make  for  peace ^  and  the 
U  a 


313  Duties  of  the         [Serm.  XXI V^ 

things  wherewith  ye  may  edify  one  another  " — ''Let 
the  body  be  joined  together  and  compacted,  that  it 
may  make  increafe." — "  Let  your  love  abound  moref 
and  more." — "  Abound  in  love  one  toward  anoth- 
er,  and  (oward  all  men.'* 

This  is  the  Apoftle's  favorite  theme. 

1.  We  fee  then,  that  there  can  be  no  Chriftiart 
growth,  where  Chriflian  love  is  wanting. 

Love  is  a  principal  grace — the  end  of  the  com- 
mandment— the  bond  of  perfe6lnefs — the  diftin- 
gurChing  mark  of  Chrifl's  difciples — and  a  mean  of 
improvement  in  all  other  graces.  It  is  this  which 
unites  the  feveral  parts  of  the  fpiritual  body,  and 
maintains  the  communication  between  them,  fa 
that  nourifhment  is  miniftered  to  them  all. 

2.  We  are  here  reminded,  that  Chriftians  are 
bound  to  feck  the  peace,  in  order  to  the  edification 
of  the  particular  church,  of  which  they  are  mem- 
bers. Thfje  the  Apoftle  joins  together.  The  lat- 
ter cannot  take  place  without  the  former.  We 
muft  guard  again^ft  every  thing  which  tends  to 
fehifm  and  difunion  in  the  body  •  and  prevent,  as 
far  as  poffible,  thofe  evils  which  would  break  the 
cohefiorr,  or  weaken  the  attraftion,  whereby  its 
parts  are  held  to^-ether.  "  Where  envy  and  ftrife 
.are,  there  rs  corfufion  and  every  evil  work." 

3.  We  learn  from  our  fubjedl:,  that  no  pretences 
of  perfonal  edification  will  juftify  our  withdraw- 
ing from  the  communion  of  a  church,  in  fuch  a 
manner  as  would  hinder  the  edification  of  our 
brethren.  We  are -to  be  joined  and  compared  to- 
gether, and  thus  to  make  increafe.  We  are  to  look 
at  the  things  of  others,  as  well  as  at  our  owii.  We 
are,  indeed,  to  edify  ou.rfelves ;  but  our  edification 
mud  be  in  love,  as  well  as  in  otiicr  graces.  And 
this  love  will  excite  us  to  fludy  the  things  v/h:ch 
make  for  the  common  edification.  You  think,  per- 
haps, the  word  is  difpenfed  more  to  your  edific«- 
tion,  or  more  to  your  lafte,   in  fome  other  place, 


Serm.  XXIV.]        Chrijlian  Rdigicn.  gijg 

ihan  in  the  church  wilh  which  you  are  immediate- 
ly connefted.  It  may  be  fo  :  This  is  no  improb- 
able fuppoGiion.  Preachers  have  diflFcrent  gifus, 
and  hearers  havedifferent  humors.  One  may  relifti 
this,  and  another  that  manner  of  preaching,  though 
the  fame  goipel  is  difpenfed.  Still  you  are  not  to 
withdraw  from  the  aflembly  of  your  brethren,  if 
your  withdrawment  would  dilturb  the  peace,  and 
obflruft  the  edification  of  the  church.  You  are  to 
feek,  not  merely  your  own  profit,  but  the  profit  of 
jYiany,  that  they  may  be  faved.  Your  fpiritual 
growth  depends  on  your  union  with  Ghrift,  the 
head ;  and  your  communion  with  Chriftians,  the 
members  of  the  great  body.  Chrift  can  make  his 
gofpel  fuccefsful,  though  it  be  delivered  by  one, 
whofe  fpeech  is  called  contemptible.  You  are 
then  mod  likely  to  receive  a  bl effing  from  your 
Lord,  when  you  a£i  in  that  fpirit  of  love  and  con- 
defcenfion  which  he  requires. 

Paul,  ApoUos  and  Cephas,  all  preached  the  fame 
gofpel  ;  but  each  had  his  own  peculiar  manner  of 
preaching.  Paul  was  a  ftrong  reafoncr  ;  Apollos 
was  an  eloquent  orator  ;  Peter  was  a  warm  and 
afFeftionate  fpeaker.  They  all  had  their  admirers 
in  Corinth.  One  faid,  I  am  of  Paul  ;  another,  I 
am  of  Apollos ;  and  another,  I  am  of  Peter.  Paul 
reproved  this  party  attachment,  as  an  indication, 
that  they  were  carnal  ;  that  they  were,  as  children, 
governed  more  by  natural  humor,  than  by  fpirit- 
ual underllanding.  "  While  one  faith,  I  am  of 
Paul  ;  and  another,  I  am  of  Apollos,  are  ye  not 
carnal  ?  Who  is  Paul,  or  Apollos,  but-miniftersby 
whom  ye  believed,  even  as  the  Lord  gave  to  every 
man?  Paul  planted,  and  Apollos  watered  ;  but 
God  gave  the  increafe." 

As    Chriftians    have  been  called   of  God   to  the 
fellowfliip  of  his  Son,    they  (hould    all   fpeak  the 
fame  thing  ;  they  fhould  be  joined  together  in  the_ 
"3 


314  Duties  of  the,  ^c.     £Serm.  XXIV., 

fame  mind,  and  in  the  fame  judgment ;  and  there 
(hould  be  no  divifions  among  them. 

Since  Chrifl  has  appointed  the  gofpel  miniftry 
for  the  edification  of  his  body,  let  us  meekly,  hum- 
bly  and  prayerfully  a* tend  upon  it,  as  his  inftitu- 
tiou,  keeping  in  view  its  important  end,  end  avor- 
ing  to  grow  thereby,  and  deGring  to  come  in  the 
unity  of  faith  and  knowledge,  unto  the  ftature  qf 
perfeft  men. 

Finally,  beloved  brethren,  build  yourfelves  up 
on  your  moft  holy  faith,  pray  in  the  Holy  Ghoft, 
keep  yourfelves  in  the  love  of  God,  and  wait  for 
the  mercy  of  pur  Lord  Jefus  Chritl,  unto  eternal 
life. 


SERMON        XXV. 


EPHESIANS  iv.    17,  18,  19. 


This  I  fay  there/ore  and  teflify  in  the  Lord,  that  ye 
henceforth  walk  not  as  other  Gentiles  walk,  in  the 
vanity  of  their  mind,  having  the  underflanding  dark- 
ened, being  alienated  from  the  hfe  of  God  through 
the  ignorance  that  is  in  them,  becaufe  of  the  blindnefs 
of  their  heart,  who,  being  pafl  feeling,  have  given 
ihemfelves  over  to  lafcivioufnefs,  to  work  all  unclean^ 
nefs  with  greedinefs. 

1  HESE  Ephefians,  you  will  remem- 
ber, had  lately  been  called  out  of  a  (late  of  Hea- 
thenifm  to  the  knowledge  and  profeflion  of  the  re- 
ligion of  Jefus.  In  the  verfes  immediately  pre- 
ceding the  text,  the  apollle  obferves  to  them,  that 
God  had  brought  them  wiihin  his  church,  and  had 
admitted  them  to  the  privilege  of  the  gofpel  minif- 
try,  which  was  given  by  Jelus  Chrift,  at  the  time 
of  his  afcenfion,  for  the  edifying  of  his  church,  till 
all  fhould  come  to  full  maturity  in  religion,  that 
they  might  no  more  be  children,  toffed  about  by 
the  artifice  of  deceivers  ;  but  might  be  men  grown 
up  in  all  things  to  the  refemblanceof  Chrift  ;  and, 
being  united  to  him  by  faith,  and  joined  one  to 
another  by  love,  might  derive  fpiritual  influence 
Jroin  him,  and  charitable  affiRance  from  their  breth-- 
U4 


31^  Duties  of  the  [Serm.  XXV. 

ren,  and  fo  make  continual  increafe  in  every  virtue 

and  oood  work. 

Now  fi.ice  they  had  experienced  fo  greatachange 
in  their  condition,  and  were  placed  under  fuch  fu- 
perior  advantages,  the  apollle  earneftly  exhorts 
them,  that,  in  all  their  converfation,  they  would 
diftinguifh  themfelves  from  other  Gentiles,  and 
would  walk  worthy  of  their  high  chara6ler  and 
calling. 

The  manner  in  which  other  Gentiles  ftill  walk- 
ed, and  in  which  they  themfelves  had  once  walked, 
he  defcribes  in  the  words  which  have  been  read. — 
They  lived  in  the  vanity  of  their  mii;id — were  dark- 
ened in  their  underftanding— alienated  from  the 
life  of  God  through  their  ignorance  and  hardnefs 
of  heart — and,  being  pad  feeling,  had  given  them- 
felves over  to  work  all  uncleannefs  with  greedi- 
nefs. 

While  we  contemplate  the  manner  in  which  thefe, 
Gentiles  walked,  wefhall  fee  how  converts  ought  tq 
walk;  for  the  apollle  here  holds  up  to  view  the 
converfation  of  the  former,  for  a  warning  to  the 
latter.  "  I  teflify,  in  the  Lord,  that  henceforth  ye 
v/alk  not  as  other  Gentiles  walk." 

1.  Thefe  Gentiles  walked  in  the  vanity  of  their 
mind.  The  apoftle  Peter,  defcribing  ihe  corrup- 
tions of  the  Heathens,  fays,  *'  They  walked  in  a- 
bominable  idolatries." 

The  falfe  deities  which  the  Gentiles  worfliipped, 
are  often  called  vanities.  The  apoftles  preached, 
*'  that  they  fhould  turn  from  thefe  vanities  to  the 
living  God.  who  made  heaven  and  earih."  On  ac- 
count of  their  worfhipping  thefe  vanities,  the  apof- 
tle fays,  "  They  became  vain  in  their  imaginations, 
and  their  fool'ff^  heart  was  darkened  ;  profeiTing 
themfelves  to  be  wife,  they  becameybo/i,  and  chang- 
ed the  glory  of  the  incorruptible  God  into  an  im- 
age made  like  unto  corruptible  man,  and  to  birds, 
and  fourfooted  bealls  and  creeping  things  ;  where- 


Serm.  XXV.3         Chrijlian  Religion*  3 1 7 

fort  God  gave  them  up  to  uncleannefs  through  the 
]y,{ls  of  their  own  hearts — -and  to  vile  affections  and 
a  reprobate  mind,  to  do  things  which  were  not 
feemly." 

The  prevalence  of  idolatry  in  the  world  is  a  me- 
lancholy proof  of  the  depravity  of  human  nature, 
—The  apoftle  fays,  "  The  invifible  things  of  God, 
from  the  creation  of  the  world,  are  clearly  feen, 
being  underftood  by  the  things  which  are  made,  e- 
ven  his  eternal  power  and  godhead." — "That  which 
may  be  known  of  God  was  manifefl  even  to  the 
Heathens,  for  God  had  (hewed  it  to  them,  lo  that 
they  were  without  excufe  "  The  reafon  why  they 
changed  the  truih  of  God  into  a  lie,  was  not  be- 
caufe  God  had  left  himfelf  without  witnefs  ;  but 
becaufe  they  did  not  like  to  retain  him  in  their 
Icriowledge.  Difpleafed  with  the  idea  of  one  God 
in  whom  all  perfeftions  met,  and  on  whom  all 
things  depended,  they  invented  gods  many,  and 
lords  many,  and  worfhipped  and  ferved  the  crea- 
ture more  than  the  Creator,  afcribing  to  each  deity 
properties  fuited  to  their  own  vain  imaginations. — 
The  Pfalmift  refolves  the  atheifm  of  the  world  into 
the  fame  caufe.  "  The  fool  hath  faid  in  his  heart, 
there  is  no  God.  They  are  corrupt ;  they  have 
done  abominable  works  ;  there  is  none  that  doth 
good." 

Atheifm  and  idolatry  proceed  not  from  the  want 
of  fufficient  evidence,  that  there  is  one  eternal,  all 
perfeft  Being  ;  but  from  that  corruption  of  heart 
which  blinds  the  underflanding  and  perverts  the 
judgment. 

We,  who  have  enjoyed  the  light  of  revelation, 
eafily  fee  the  abfurdity  of  worfhipping  the  fun  and 
moon,  the  ghofls  of  departed  heroes,  or  imiiges 
formed  by  art  and  man's  device.  There  is,  how- 
ever, a  fpecies  of  idolatry,  Icfs  grofs  indeed  in  ap- 
pearance, but  equally  fatal  in  its  confequences, 
which  ftill  prevails    even    among   the   enlightened 


^i§  Duties  of  the 

part  of  mankind.  The  love  of  this  world,  and  the 
ferving  of  divers  lufts  and  pleafures  the  gofpel  con- 
demns as  idolatry,  warning  us,  that  for  thefe  things 
fake  Cometh  the  wrath  of  God  on  the  children  of 
difobedience. 

We  then,  who  enjoy  the  light,  are  not  only  to 
acknowledge  one  all  perfe6l  Deity,  in  oppofition  to 
Heathen  idolatry  ;  but  to  love  him  with  all  our 
heart,  to  ferve  him  with  a  willing  mind,  to  feek  his 
favor  with  fupreme  defire,  and  to  refign  ourfelves 
to  his  will  without  referve,  in  oppofition  to  fpirit^ 
ual  idolatry.  If  we  transfer  to  earthly  objefts  the 
regards,  which  are  due  only  to  him,we  are  as  really 
guilty  of  idolatry,  as  they  who  worlhip  an  image. 

2.  The  Heathens  were  darkened   in  their  tinderm 
Jlandmg. 

The  underftanding  \&  that  faculty,  by  which  we 
view  and  compare  things,  difcern  truth  from  error, 
and  diftinguifh  between  moral  good  and  evil.  It 
is  to  the  mind,  what  the  eye  is  to  the  body.  The 
eye  is  that  organ,  which,  receiving  the  light  of  the 
fun,  beholds,  through  this  medium,  furrounding 
obje6ls,  and  diflinguifhes  one  fiom  another.  The 
imderilanding  is  that  faculty,  which  receives  the 
knowledge  of  moral  things,  and  difcerns  their  rela- 
tions and  differences. 

In  thefe  Heathens  the  underftanding  was  dark- 
ened— not  in  rcfpeft  of  natural  things  ;  for,  in  ufe- 
ful  arts  and  liberal  fciences,  many  of  them  greatly 
excelled — but  in  refpeft  of  moral  truth  and  obli- 
gation. Here  profelhng  ihemfelves  to  be  wife,  they 
became  fools. 

Their  darknefi  was  owing,  not  folely  to  the  want 
of  revelation,  but  alfo  to  the  want  of  an  honeft  an.d 
f^ood  heart.  The  apollle  fays,  '•  They  knew  not 
what  might  have  been  known  of  God." — ''  They 
underftood  not  what  God  had  fhewed  them." 

There  are  thofe  under  the  gofpel^  who,  through 
careleffnefs  and  inattention,    live   criminally  igOQ* 


Serm.  XXV.]  Chriftian  Religion,  31  gj 

rant  of  the  plain  and  important  do6lrines  of  reli- 
gion. The  apoftle  fays  to  the  Corinthians,  "Some 
have  not  the  knowledge  of  God  :  I  fpeak  this  to 
your  fhame."  He  reproves  the  Hebrews,  becaufe 
"  they  were  dull  of  hearing  ;  and  when,  for  the 
time,  they  ought  to  have  been  teachers  of  others, 
they  ftill  had  need,  that  one  fhould  teach  them  a- 
gain,  what  were  the  firft  principles  of  the  oracles 
of  God."  ' 

If  the  ignorant  of  the  Heathens  was,  in  any  de- 
gree, to  be  imputed  to  their  own  corrupt  hearts. 
How  great  is  the  corruption,  and  how  aggravated 
the  guilt  of  thofe,  who,  under  the  gofpel,  remain 
ignorant  of  the  things  which  elTentially  relate  to 
their  duty  and  falvation  ? 

Farther  :  The  underftanding  is  darkened  in  fome, 
who  have  a  fuperior  knowledge  of  religion.  There 
are  thofe,  "  who  feeing,  do  not  perceive;  and  hear- 
ing, do  not  underftand  ;  whofe  heart  is  waxed 
grofs,  and  who  have  clofed  their  eyes,  left  they 
fliould  fee  with  their  eyes,  and  underftand  with 
their  heart,  and  ftiould  turn  and  be  healed." 

Some,  who  under  the  advantages  of  a  good  edu- 
cafion,  acquire  a  competent  knowledge  of  religious 
truths,  are  ftill  blind  and  infenfible  to  the  excel- 
lence and  importance  of  thofe  truths,  and  are  no 
more  governed  by  them,  than  if  they  had  never 
learned  them.  To  fuch  may  be  applied  what  the 
apoftle  fays  to  the  Corinthians  :  **The  natural," or 
fenfual,  **  man  receiveth  not  the  things  of  the  Spir- 
it of  God,  for  they  are  fooliflinefs  to  him,  neither 
can  he  know  them,  becaufe  they  are  fpiritually  dif- 
cerned."  Men  of  fenfual  and  vicious  minds,  after 
all  their  knowledge,  may  be  faid  to  be  in  daiknefs, 
becaufe  they  know  nothing  yet  as  they  ought  to 
know.  Their  knowledge  defcends  not  into  their 
liearts  to  influence  their  tempers  and  direft  their 
dflionS;  but  it  lies  ufelefs  in  their  heads. 


$20  Duties  of  the  [Serm.  XXV» 

When  fuch  as  thefe  are  recovered  from  a  ftateof 

iin,  though  thsy  (hould  acquire  no  new  knowledge 
of  the  do£lrines  and  precepts  of  the  gofpel,  yet  they 
may  be  faid  to  be  enlightened,  becaufe  they  hive 
new  apprehenfions  of  divine  things,  lee  them  in  a 
more  convincing  light,  attend  to  them  with  greater 
carneftnefs,  and  feel  from  them  a  more  powerful 
influence.  Religion  conlifts  not  merely  in  a  know- 
ledge of,  and  aflfent  to  divine  truths  ;  but  in  fucii 
ji  conformity  of  hpart  to  their  nature  and  defign, 
and  in  fuch  a  view  of  their  reality  and  importance, 
as  will  bring  the  whole  man  under  their  govern- 
ment. 

r  ^.  Thefe  Ephefians,  were  alienated  in  their  Hea- 
then ftate,yVow  the  life  of  God,  through  the  ignorance 
that  was  in  them,  becaufe  of  the  bliiidnefs,  or  hardnefs, 
cf  their  heart. 

„  By  the  life  of  God  is  intended  a  holy  and  fpiritual 
!|ife.  This  is  called  the  Ufe  of  God,  becaufe  it  con». 
lifts  in  a  conformity  to  his  chara6ler,  and  leads  to. 
the  enjoyment  of  his  favor.  The  Chriftian,  renew- 
ed after  the  image  of  God,  lives  no  longer  to  the 
lulls  of  men,  but  to  the  will  of  God.  He  fafl^ions 
not  himfelf  according  to  his  former  lulls  in  his  ig- 
norance, but  as  God,  v/ho  has  called  him  is  holy, 
fo  is  he  holy  in  all  manner  of  converfation. 

Thefe  Ephefians  were  once  alienated  from  fuch 
a  life,and  their  unconverted  neighbors  were  fo  (till. 
They  walked  according  to  the  courfe  of  the  world; 
not  according  to  the  will  of  God.  They  fulfilled 
the  defires  of  tlie  flelh ;  not  the  diclates  of  the 
Spiiir. 

This  part  of  the  chara61er  of  the  Heathen  world 
is  applicable  to  every  habitual  fmner.  Our  apoflle 
fays  to  the  Romans,  '.'  The  carnal  mind  is  enmity 
againll  God  ;  for  it  is  not  fubje6l  to  fhe  law  of 
God,  nor,  indeed,  can  be." — "  They,  who,  are  in 
thi  flefti,"  under  the  government  of  flcftily  lolls, 
and  vicious  habits,  "cannot  pleafe  God."     To   the 


SiRM.  XXV.]  Chrijiian  Religion,  321 

Cololli.ms  he  fays,  *'  You,  who  were  fometlme  a- 
Jienated,  and  enemies  in  your  minds  by  wicked 
works,  he  hath  now  reconciled."  St.  James  fays, 
"  The  friendfhip  of  the  world  is  enmity  with  God, 
Whofoever  therefore  will  be  a  friend  of  the  world, 
is  the  enemy  of  God." 

True  religion  confifts  in  the  conformity  ;  wick.* 
ednefs  in  the  contrariety  of  the  foul  to  the  charac- 
ter and  will  of  God.  Every  habitual  (inner  is  a- 
lienated  from,  and  an  enemy  to  God;  He  poffeffesr 
thofe  tempers,  and  does  thofe  works,  which  are  op- 
pofite  to  the  divine  nature,  and  condemned  by  the 
divine  law.  In  this  alienation  from  God  greatly- 
con  fifts  the  evil  of  fm  ;  and  from  this  alfo  princi- 
pally arifes  its  danger.  Hence  appears  the  im- 
portance of  an  immediate  repentance  ;  for  as  long 
as  the  fmner  continues  in  the  love  and  practice  of 
iniquity,  he  is  an  enemy  to  God,  lies  under  his  dif- 
plcafure,  and  is  expofed  to  his  wrath.  By  the  ac- 
tual turning  of  the  heart  from  fm  to  God,  and  by 
the  fubfcquent  works  of  holinefs,  the  Chriftian 
mufl  judge  of  the  (incerity  of  his  repentance,  and 
the  reality  of  his  pardon.  The  true  penitent  loves 
and  follows  that  life  of  God,  to  which  once  he 
was  difafiFe6lf:d,  and  from  which  he  was  alienated. 

This  alienation,  the  apoftle  fays,  was  "  through 
the  ignorance,  which  proceeded  from  the  blindnefs, 
or  hardnefs  of  the  heart." 

particular  wrong  a6lions  may,  in  many  cafes,  be 
excufed  on. the  ground  of  unavoidable  ignorance^ 
But  that  ignorance  which  is  the  effcdl  cf  hardnefs 
of  heart  cannot  be  admitted  as  an  excufe.  The  a- 
pollle  here  mentions  ignorance  as  an  aggravation  ; 
not  as  an  extenuation  of  the  guilt  of  thefe  Gentiles; 
for  this  ignorance  had  its  foundation  in  the  obfti- 
nacy  and  perverfenefs  of  the  mind.  Such  a  kind 
of  ignorance,  being  in  itfelf  criminal,  will  not  ex- 
cufe the  (ins  which  foHovr  from  it. 


%22  Duties  of  the  [Se^m.  XXVj 

Though  ignorance  may  be  pleaded  in  excufe  of 
extenuaion  of  lome  particular  attion^,  yet  an  ha- 
bitual alienation  from  virtue,  and  a  cuftomary  de- 
votednefs  to  a  vicious  life  can  never  avail  itfelf  of 
^his  plea.  An  honefl  man  may  misjudge  concern- 
ing the  prooriety  of  certain  inftances  of  condu61:  : 
But  the  differerice  between  virtue  and  vice  in  gen- 
eral is  obvious  to  the  reafon,  and  palpable  to  the 
confcience  of  every  man,  who  is  not  grofsly  blind- 
ed by  his  lufts,  and  hardened  by  the  deceitfulnefs 
of  fin.  The  apoftle  fays  concerning  the  Gentiles 
in  general,  "  Thefe  having  not  the  lavy,  are  a  law 
unto  themfelves ;  which  fhtw  the  Work  of  the  law 
written  in  their  hearts, their  confcience  alfo  bearing 
witnefs,  and  their  thoughts,  the  mean  while,  acciuf- 
ing,  or  elfe  excufing  one  another." 

Now  if  thtir  alienation  from  a  virtuous  life  was 
without  excufe,  What  excufe  will  be  found  for 
thofe,  who,  under  the  gofpel,  walk  as  the  Gentiles 
walked?  If  they,  who  finned  againft  the  law  of 
nature,  could  not  plead  ignorance  in  bar  of  pun- 
ifhment ;  what  will  thofe  plead,  who  have  finned 
againft  the  gofpel  ?  If  the  ignorance  of  the  former 
was  imputed  lo  the  hardnefs  of  their  hearts  ;  to 
what  more  favorable  caufe  can  be  imputed  the  ig- 
norance of  fome,  and  the  difobedience  of  others, 
uiider  the  ^ureft  light  of  revelation  ?  The  Hea^ 
thens  had  fome  apprehenlion  of.  the  judgment  of 
God  againfl  many  of  the  fins  which  they  praclifed; 
but  by  the  gofpel  the  wrath  of  God  is  clearly  re- 
vealed from  heaven  againft  ail  ungt'dlinefs  and  un- 
lightcoufnefs  of  men,  v/ho  hold  the  truth  in  un_ 
lighteoufnefs.  God  will  finally  judge  ail  rrien  ac- 
cording to  the  v/orks  which  they  have  done,  and 
the  light  which  they  have  enjoyed.  They  who 
have  finned  without  law,  fhall  perifh  without  law  ; 
and  as  many  as  have  hnned  in  the  law,  ftiall  be 
judged  by  the  law  ;  and  fuch  as  have  jejsdied  the 
gofptl,  Ihall  be  condemned  by  the  gofpel.     They 


^ERM.  XXV.]         Chrijiian  Religim,  32^ 

who  have  known,  and  yet  have  not  obeyed  it,  wilt 
be  punifhed  with  everlafting  deftruflion  from  the 
glory  of  God's  almighty  power. 

4.  It  is  added, TAfy  were  become  paji  feeling.  This 
fame  temper  is  elfewhere  expreffed  by  a  conjcienct 
Jeared  with  a  hot  iron. 

There  is  in-all  men  a  principle  of  confcience, 
which,  when  do6trinally  enlightened,  approves  vir- 
tue and  condemns  vice.  This  principle  will  oper- 
ate, in  a  greater  or  lefs  degree,  until,  by  repeated 
oppofition,  it  is  filenced  and  fubdued.  In  the  firft 
ftages  of  wickednefs,  the  finner,  refle6ling  on  his 
guilty  life,  feels  fhame  and  remorfe,  felfcondemna- 
tion  and  the  fear  of  punifhment.  A  dreadful  found 
is  in  his  ears  ; — deftrudion  from  the  Lord  is  a  ter- 
ror to  him.  There  is  no  peace  to  the  wicked ;  he 
is  often  a  terror  to  himfelf.  Caiir,  Herod  and 
Jtidas  felt  the  pdSver  of  this  inward  principle. 

There  is,  however,  fueh  a  thing  as  a  linner's  be- 
ing paft  feeling.  By  a  courfe  of  iniquity  he  ac- 
quires ftrong  habits  of  vice  :  As  vicious  habits 
gain  ftrength — fear,  fhame  and  remorfe  abate.  Re- 
peated violations  of  confcience  blunt  its  fenfibility 
and  break  its  power.  The  finner,  bent  on  a  wick- 
ed courfe,    eagerly  embraces    licentious  opinions, 

which  flatter  him    in    the  purfuit. He  may,  at 

length,  fo  pervert  his  judgment,  as  to  confound  the 
difference  between  moral  good  and  evil,  and  ex- 
plode the  idea  of  a  future  punilhment.  He  fays,- 
in  his  heart,  **  God  will  not  fee  it.  How  doth  ho 
know  ?  Can  he  judge  through  the  dark  cloud." — 
When  corrupt  principles  combine  with  vicious 
habits,  they  extinguifh  the  fenfe  of  confcience. — ■ 
We  read  of  fome,  who  declare  their  fin  as  Sodom  i 
who  are  not  alhamed  when  they  commit  abomina- 
tion, and  whofe  glory  is  in  their  fhame. 

Jn  oppofition  to  this  unfeeling  mind,  the  renew- 
ed Ghriflian  has  a  tender,  fenfible  confcience. « 

The  heart  of  (lone  is  removed,  and  ar  heart  of  flelh' 


^24  Duties  of  the  [Serm.  XXV. 

is  put  within  him.  He  is  fhocked  with  the  deform- 
ity of  vice — pleafed  with  the  beauty  of  holinefs— 
afFefted  with  the  remembrance  of  iniquity — awed 
by  the  authority — alarmed  by  the  threatenings,  and 

enlivened  by   the  promifes  of  God ftudious  to 

know  what  is  right — cautious  not  to  offend — wafch^ 
ful  againfl  temptations — afraid  even  of  fmall  tranf- 
greflions — and  careful,  in  cafes  of  doubt,  to  choofe 
the  innocent  fide. 

5.  The  Gentiles,  being  paft  feeling,  gave  them^ 
Jelves  over  to  lajcivioufnefs,  to  work  all  uneleannefs  with 
^reedinefs. 

There  are  in  men  certain  natural  principles,  fuch 
as  fear,  fhame,  a  fenfe  of  honor  and  an  apprehen- 
fion  of  futurity,  which  operate  as  a  check  and  re- 
ftraint  from  vice.  Thefe,  though  in  themfelves  too 
impotent  to  control  the  corrupt  propenfities  of  our 
fallen  nature,  yet  are  of  ufe  to  fet  fome  bounds  to 
iniquity,  and  to  keep  the  world  in  order  ;  and, 
when  they  are  aided  and  dire6led  by  a  fuperior 
principle  of  holinefs,  they  are  great  helps  to  the  re- 
ligious life.  Let  thefe  principles  be  extinguifhed, 
or  perverted,  and  what  reftraint  will  the  fmner  be 
under  ?  He  will  commit  iniquity  with  greedinefs. 
Thus  Sr.  Peter  defcribes  the  chara6ler  of  the  Gen- 
tiles, "  They  walked  in  lafcivioufnefs,  lufts,  ex- 
cefs  of  wine,  revellings  and  abommable  idolatries  ; 
and  thought  it  ftrange  that  Chriltians  ran  not  with 
them  to  the  fame  excefs  of  riot,  fpeaking  evil  of 
them."  St.  Paul  fays,  "  They  were  filled  with  all , 
unrighteoufnefs,  uneleannefs,  covetoufnefs and  wick- 
ednefs  ;  and  though  they  knew  the  judgment  of 
God,  thai  they  who  did  fuch  things  were  worthy 
of  death,  they  not  only  did  the  fame,  but  confent- 
cd  to,  and  had  pleafure  in  thofe  who  did  them."" 

The  gofpel  fets  before  us  far  more  powerful  ar- 
guments a^ainft  a  wicked  life,  than  nature  could 
fuggefl:  to  the  Heathens.  If  we  break  over  the  re- 
flraints  which  the  gofpel  lays  upon  us,    and  mock 


Serm.  XXV.]  ChrijUan  Religion.  325 

the  terrors  which  it  holds  up  to  our  vievy,  we  not 
only  difcover  a  greater  vitiofity  of  mind  than  they, 
but  fliall  run  to  greater  lengths  in  the  praclice  of" 
iniquity. 

As  water.whcn  it  has  broken  through  its  mounds, 
ruflies  on  with  more  impetuous  force,  than  the  nat- 
ural £lream,fo  the  corruptions  of  the  human  heart, 
when  they  have  borne  down  the  reftraints  of  reli- 
gion, prefs  forward  with  more  violent  rapidity,  and 
make  more  awful  devaftatipn  in  the  foul,  t];^:^^ 
where  thefe  reftraints  had  never  been  known.  Sin 
takes  occafion  by  the  commandment  to  work  all 
manner  of  concupifccnce. 

Where  the  gofpel  has  no  falutary  effe6i,  it  is  a 
favour  of  death  unto  death.  The  apollle  fpeaks  of 
fuch  uncleannefs  among  the  Chriftians  m  Corinth, 
as  had  not  been  known  among  the  Heathens.  The 
^greater  knowledge  in  religion  men  acquire,  while 
their  hearts  are  fet  in  them  to  do  evil,  the  more  ca- 
pable are  they  of  wickednefs.  When  they  have 
once  tram.pled  on  the  motives  to  piety  and  virtue 
which  the  gofpel  offers,  their  repentance,  in  human 
vi&w^  becomes  more  difficult  and  improbable,  be- 
caufe  no  new  motives  can  be  placed  before  them* 
If  they  turn  from  the  holy  commandment  delivered 
to  ^hem,  the,  latter  end  is  woffe  with  them  than  the 
beginning,. 

A  few  reflexions  here  ofiPer  themfelves  to  you. 

1.  You  fee  how  ektremely  dangerous  it  is,  to 
continue  in  fin  under  the  goipel.  While  you  do 
fo,  you  a6;  in  oppofition  to  the  moft  powerful  mo- 
tives, that  ever  have  been,  or  can  be  propofed  to 
the  human  mind;  and  therer)re  are  filling  up  the 
meafure  of  your  fins  with  amazing,  rnpidity,  that 
tvrath  may  pome  upon  you  Vp'  the  uttermoft. 

bin,  in  its  own  nature,  is  exceedingly  heinous.-— 
It  acquires  a  peculiar  cri-Tiintlity  in  thofe,  who 
praftife  it  in  oppoficion  to  the  light  which  the  gof- 
pel afifoi'ds,  the  terrors  which  it  denounces,  and  the 
X 


326  Duties  of  ih  [Serm.  XXV, 

calls  which  it  fends.  The  indulgence  of  it  hardens 
the  heart  more  awfully,  and  leads  to  a  more  dread- 
ful iffue,  than  under  circumflances  of  inferior  light. 
If  he  who  defpifed  Mofes's  law,  died  without  mer- 
cy— of  how  much  forer  puniftiment  ihall  they  be 
thought  worthy,  who  have  trodden  under  foot  the 
Son  of  God  ? 

2.  You  fee,  that  you  have  need  to  guard  againft 
the  beginnings  of  fin. 

Vice  indulged  lays  wafte  the  confcience,  blinds 
the  underftanding,  perverts  the  judgment,  hardens 
the  heart,  and  ma^'  bring  the  (inner  to  fuch  a  flate, 
that  hfi  will  be  without  feeling.  It  is  madnefs  to 
yefiljufe  on  a  vicious  courfe  at  all.  You  now  feel 
a' timidity  in  vice  ; — confcience  reproves  you  ;  fear 
checks  you  ;  fhame  reftrams  you  :  But  you  know 
hot  how  foon  you  may  break  .  down  all  thefe  bar- 
riers, and  commit  iniquity  with  greedinefs; — there- 
fore now  turn  your  feet  into  the  paths  of  virtue. — 
Make  hafte,  delay  not  any  longer,  left  you  become 
fo  entangled  in  your  evil  habits,  that  you  cannot 
ceafe  from  fm.  "  His  own  iniquities  fhall  take  the 
wicked  himfelf ;  he  {hall  be  holden  in  the  cord's  of 
his  fm  ;  he  (hall  die  without  inftru6i;i0n,  and  inthe 
greatnefs  of  his  folly  he  fhafl  go  aftray.**^ 

3.  My  Chriftian  fiiends,  confider,  what  yott 
once  were,  that  you  may  be  humble  for  your  pad 
fins,  thankful  for  recovering  grace,  careful  to  walk 
in  newnefs  of  life,  and  prayerful  for  thofe  who^are 
flill  in  their  guilt.  The  apoflle  cautions  theEphe- 
fian  converts,  that  henceforth  they  walk  not  as  oth« 
er  Gentiles.  He  reminds  them  that  in  time  pa  ft, 
they  had  fo  walked.  He  would  have  them  know 
what  religion  is,  and  make  it  appear,  by  the  change 
in  their  lives,  that  \\ity  had  experienced  its  tranf- 
forming  power.  Abfurd  is  it  to  pretend,  that  we 
are  the  fubjcfts  of  a  real  converfion,  if  iliil  we  live 
according  to  the  courfe  of  the  world,  and  walk  ac- 
cording to  cur  former  lufl's. 


Serm.  XXV.]  Chrijlian  Rellgbn.  327 

4.  Chrlflians  tnufl  be  watchful,  left  tHey  ht  led 
away  by  the  influence  of  cornipc  examples.  '-Walk 
tiot,"  fays  the  apoflle,  '•  as  other  Gendles  waik."-^ — 
Keep  yourfelves  from  the  vices  of  an  untoward 
generation. _  '-Be  blamelefs  and  harmlefs,  the  Tons 
o[  God  without  rebuke  in  the  midft  of  a  crooked 
and  perverfe  na;ion." — "Sleep  not  as  do  oLher.«,but, 
watch  and  be  fober." 

5.  Religion  lies  much  in  the  temper  of  the  mind. 
It  is  the  oppoiile  to  that  chara£ler  of  the  Heath- 
ens, which  the  text  defcribes.  It  implies  jufl  ap., 
prehniiions  of,  apd  piuub  alFedlions  to  God  ;  aii 
influential  knowledge  of  di^'ine  truth  ;  a  zeal  for  a 
godly  life;  a  tendernefs  of  con!cience;  a  hatred  of 
un  ;  and  a  refblution  for  every  duty.  To  judge 
then,  wheiher  we  are  really  religious,  we  muft  look 
into  our  hearts,  examine  our  tempers,  and  obferve 
the  tende,ncy  of  bur  llloiightSj  add  the  motiori  of 
bur  affedions. 

Finally  :  Since  God  has  placed  us  under  the'dif- 
penfatiori  of  the  gbfpel,  which  teaches  us  the  life  of 
godlinefs,  and  urges  it  by  the  mofl  powerful  mo« 
tives,  let  us  not  walk,  as  others  walk,  who  being 
blinded  in  their  underftanding,  alienated  from  the 
)rfe  of  God,  hardened  in  their  heart,  and  ftupihed 
in  their  confcience^ .  have  given  themfelves  over  to 
work  iniquity  with  greedinefs ;  but  having  been 
taught,  as  the  truth  is  in  jefiis,  let  -us  put  off  the 
old  man,  which  is  cofrupt  according  to  the  deceit- 
ful lufts,  arid  put  on  the  new  man,  which  after 
God  is  created  in  righteoufnefs  and  true  holinefs  ; 
a^d  let  us  walk  worthy  of  him,  who  has  caliedfus 
to  his  eternal  glory  by  Jefus  Ghrift, 


X% 


SERMON     XXVI. 


fiPHEStASrS  iv.  2b 24; 

But  ^e  have  not  fo  learrvd  Chrijl  ;  if  fo  be  that  ye 
have  heard  him,  a^id  have  been  taught  by  hm,  as 
the  truth  is  in  jefus  ;  that  ye  put  off,  concerning 
tht  former  converfaiion:  the  old  man,  which  is  cotm 
rupt,  according  to  the  deceitful  lujls ;  and  be  renew- 
ed in  the  Spirit  of  your  mmd  ;  and  that  ye  put  on 
the  new  man,  lohich  after  God  is  created  in  rights 
eoufn^Js  and  true  hchncfs. 

:■■  1  HE  tnj'e  happinefs  of  man  confifls- 

in  tRe  favor  and  enjoyment  of  God.  Of  this  hap- 
pinefs fallen  man  is  incapable,  until  Jie  has  become 
the  fubje£Vof  a  moral  change.  What  this  change 
is,  the  Apoftle  clearly  inftrutls  us  in  our  text.  To 
the  feveral  things  contained^in  the  paifage  now 
read,  I  fhall  endeavor  to  lead  your  attention. 

I.  The  change  here  fpoken  of  is  radically  feated 

in  the  mind.     Ye  have  been  taught that  ye  be  re-. 

ncved  in  the  Spirit  of  your  mind. 

It  is  not  affuming  the  name  and  badge  of  the 
Ghrillian  ;  joining  ourfelves  to  this,  or  that  reli- 
gious feci ;  or  even  reforming  the  outward  man- 
ners ;  bit  it  is  a  rcnev/al  of  the  temper  and  difpo* 
fition  <7f  the  foul,  which  qualifies  us  for,  and  en- 
tities us  to    the  happinefs  of   the   heavenly  world» 


Serm.  XXVI.]        Chrijlian  Religicn.  .ge^ 

This  is  elfewhere  in  fc  ipture  cxprefTecl  by  a  iictx) 
creature — newnefs  of  Spirit — a  new  heart — and  the 
renewing  of  the  mind. 

Thefe  terms  do  not  import  the  creation  of 
new  powers  and  faculties,  but  'he  introdudicn  of 
new  tempers  and  qualities.  The  ajpoftafv  has  not 
.extinguifhed,  but  perverted  the  natural  faculties  ; 
and  renovation  d<^es  not  introduce  a  n  w  fet  of 
faculties,  hut  it  gives  a  hcJy  direflion  K>  thofe 
which  already  exift. 

It  enlightens  the  eyes  of  the  underflanding.  and 
gives  new  apprehenfions  of  divine  th'n£;s  The 
dodrinal  knowledge,  and  fpecuia  ive  feniiments, 
may  ftiU  be  the  fame  as  bef<)rc  ;  for  the  Apollle 
fuppofes,  that  a  man  may  have  all  knowledge,  and 
underftand  all  myfteries,  and  yet  not  have  ch  -ri- 
ty  ;  but  the  things  before  known  are  now  viewed 
in  a  new  manner  ;  they  are  fpiriually  difcerned  ; 
they  appear  real,  excellent  and  important,  and  thus 
obtain  a  commanding  influence  on  the  heart  and 
life. 

This  renovaiion  takes  away  the  flony  heart,  and 
gives  a  heart  of  flefh  ;  a  tender  fenfible  heart — a 
heart  which  feels  divine  truths,  is  afraid  of  fin,  ia 
jealous  of  itfelf,  ftands  in  awe  of  God's  judgments, 
and  trembles  at  his  word. 

It  fubdues  the  carnal  mind,  which  is  enmity  ar 
gainft  God,  and  brings  in  its  place  the  fpiritual 
mind  which  is  fubje6l  to  his  law.  It  carts  down 
imaginations,  and  every  high  thing,  which  exalts, 
itfelf  againfl  the  knowledge  of  God;  and  capti- 
vates every  thought  lo  the  obedience  of  Chrifl;. 

It  purifies  the  affedions,  and  dire6ls  them  to 
their  proper  objeds.  Love  and  defire  no  longer 
centre  in  things  below  ;  but  they  rife  to  things  a- 
bove.  The  chara6ler  of  God  appears  amiabk,  his 
laws  juft,  his  grace  v/onderful,  and  heaven  fu- 
premely  defirable.  Sin  appears  hateful,  as  it  is 
contrary  to  the  nature  and  command  of  God.  and 
X3 


goQ  Duties  of  the        [Serm,  XXVL 

ruir.ous  to  the  foul.  The  world  and  all  its  inter- 
e(is  appear  contemptible,  in  compaiifon  with  the 
excellency  of  thofe  glories  which  the  gofpLl  re- 
veals. 

There  a»-e  neu*  purpofes  and  refolutions.  Or  if 
there  had  been  feme  finular  refplutions  before,  rhey 
were  not  formed  on  the  fame  rational  and  holy 
vitvvs  ;  but  more  on  a  principle  of  fear;  and 
chiefly  on  worldly  motives  ;  and  therefore  were 
weak,  wavering  and  tranfient.  Hiefe  new  refolu- 
tions  arife  from  a  view  of  the  hateful  nature,  as 
well  as  fatal  tendency  of  (in,  and  the  real  (.  xcel- 
lence  and  Vaft  importance  of  religion  ;  and  there- 
fore are  flrong  and  permanent.  This  is  the  lan- 
guage of  the  renewed  foul,  "  I  will  not  offend  any 
more;  that  which  I  fee  not  teach  thou  me  ;  if  I  have 
done  iniquity.  1  will  do  no  more." — "  Teach  me 
the  way  of  thy  fta'utes,  and  I  will  keep  it  to  the  end. 
Give  m.e  underiianding,  and  I  will  keep  thy  law  ; 
yea,  I  will  oblerve  it  with  my  whole  heart." 

II.  He  who  is  renewed  in  the  fpirit  of  his  mind, 
jjuts  off.  concerning  the  former  converfation,  the  old 
vian   which  is  corrupt,  according  to  the  deceitful  lujls: 

The  new  fpirii  is  oppofite  to  fm,  and  ftrives  a- 
^aintl  it.  As  the  motions  of  fin  work  in  the  cor- 
rupt heart  to  bring  forth  fruit  unto  death,  fo  grace 
'woik>  in  the  renewed  heart  to  bring  forth  frtjit  un- 
to holinsfs. 

The  new  creature  immediately  applies  itfelf  to 
fubdue  the  lufls  of  the  fiefh,  and  the  corrupt  hab- 
its and  diipoiitions  of  the  mind.  The  Apofllc 
fays  to  the  Corinthians,  "  In  that  ye  forrowed  af- 
ter a  o-oriiv  fort,  what  carefulnefs  it  wrought  in 
you  ?  Yea,  what  vehement  defire — what  fear-^ 
what  indignation— what  revenge  ?" 

The  Colcffians,  having  put  off  the  old  man,  are 
exhorted  "  to  mortify  their  members,  which  are 
v\\  the  earlh,  fuch  as  uncleannefs,  inordinate  af- 
feclion,  evil  concupifccnce.  and  covetoufnels  whicU 


Serm.  XXVI.]      Chrijlian  Religion,  331 

is  idolatry."  Thefe  corruptions  indeed,  are  not  whol- 
ly extinguiJJied  in  the  renewed  Chriftian  ;  but  the 
fower  of  them  is  broken,  lo  that  they  no  more  have 
dominion  over  him.  He  carries  on  a  warfare  a- 
gainfl;  them.  He  keeps  his  heart  with  diligence, 
brings  his  body  into  fubje6lion,  and  abftains  from 
flefhly  lufls  which  war  againfl  the  foul. 

A  fpecial  reafon  why  he  exercifes  the  a{Fe6lions 
and  lulls  of  the  flefh,  is  becaufe  he  has  found  them 
deceitful.  They  have  promifed  thofe  p^eafures  in 
the  indulgence,  which  he  has  never  found  ;  and 
have  produced  thofe  painful  confequences,  and  tor- 
menting reflections,  which  he  little  expe6led.  He 
feels  the  force  of  the  Apoflle's  expoflulation, 
*'  What  fruit  had  ye  then  in  thofe  things,  whereof 
ye  are  now  afhavned  ?  for  the  end  of  thofe  things 
is  death." 

As  thefe  deceitful  lufls  corrupt  the  converfation, 
fo,  when  he  mortifies  thefe,  he  of  courfe  puts  off 
his  former  converfation,  which  is  here  called  the 
old  man  ;  and  elfewhere,  the  old.  man  with  his  deeds 
~—ihe  deeds  of  the  body,  and  the  members  which  are  on 
the  earth.  He,  in  deliberate  and  heartv  purpofe, 
reriounces  all  fin.  He  watches  againfl  it,  and  a- 
gainft  the  temptations  which  have  often  befet  him, 
and  prevailed  over  him.  He  abflains  from  the  ap- 
pearance of  evil.  And  if  he  is  drawn  away  of  his 
lulls  and  enticed,  he  thinks  on  his  ways  with  god- 
ly forrow,  and  turns  his  feet  into  God's  teflimo- 
nies  with  new  refolutions  to  l^eep  himfelf,  and  fer- 
vent fupolications  for  gra,ce  to  help  in  time  of  need. 

III.  The  renewed  Chriftian  not  only  puts  off  the 
old  man,  but  puts  on  the  new  man. 

As  the  former  fignifies  a  corrupt  ternper  and 
converfation.  fo  the  larter  mud  intend  a  holy  and 
virtuous  difpofiiion  and  chara6ler.  The  new  man 
is  renewed  in  righteoufncfs  and  true  holinefs.  The 
tr«e  convert  not  oigly  ceafcs  to  do  evil,  but  Itarns. 
to  do  well. 

X4 


33?  Duties  of  the  [Skrm.  XXVI. 

Religion  is  not  merely  a  negafive  things,  confift- 
jng  ia  the  abfence  of  evil  difpofitions  and  works  ; 
It  includes  alfo  pofitive  goodnefs,  a  direft  love  of 
God,  and  a  care  to  obey  his  commands.  The  A- 
poftle  makes  a  diftinttion  between  a  righteous ,znd  a 
good  man.  '  "  Scarcely  for  a  righteous  man  will  one 
die,  yet  pel  adventure  for  a^roc^  man  forneAvould  ev- 
en dare  to  die."  By  the  former  he  intends  one  who 
leads  merely  a  harmlels  life — who  fimply  does  no 
injuries,  no  wrongs  :"  By  the  latter  he  means  one 
who  h  ufeful  to  thofe  avound  him — one  who,  gov- 
erned by  a  difinterefted  benevolence,  is  careful  to 
maintain  thofe  works  which  are  good  and  ptofita- 
b!e  lO  men."  The  flothful  fervant  was  condemned, 
not  becaufe  he  had  been  mifchievous,  but  becaufe 
he  had  been  unprofitable — not  becaufe  he  had  de- 
flro}ed  his  talent,  or  had  employed  it  in  an  unjuft 
and  fraudulent  manner,  "but  becaufe  he  had  laid  it 
by  in  a  napkin,  and  returned  it  without  improve- 
ment. Of  Onelimus,  after  his  converfion,  Paul 
fays  to  Philcmnn',  "  He  in  time  pad  was  unprofit- 
able, but  now  profitable  to  thee  and  me.'*  In  the 
flory  of  the  Jew  \vho  fell  among  thieves,  and  was 
left  wounded  on  the  road,  we  fee  the  prieft  and 
Levite  pa  (Ting  by  him  with  an  unfeeling  negleft  ; 
and  "the  kind  Samaritan  afhflincr  and  relieving  him", 
in  his  hclplefs  Condition.  The  former  are  not 
charged  with  robbing  or  wounding  him — but  only 
with  inattention  and  indifference  to  his  cafe  ;  yet, 
they  a6led  not"  the  part  of  neighbors.  It  was  the 
Samaritan  only  who  was  neighbor  to  him  ;  for  he 
it  was  he  who  fhewed  mercy  on  him.  In  the 
defcripiion  of  the  final  judgment  wehear  the  judge 
condemning  the  wicked,  not  for  pofitive  injuries, 
but  for  the  ncgleft  of  pofitive  duties.  He  does  not 
fay,  ye  have  taken  away  my  food  and  raiment, 
driven  me  from  my  dwelling,  wounded,  or  im- 
prifoned  me  ;  but  he  fays,  "I  v/as  hungry,  and 
^e  gave  me  no  meat  ;  thirfly,  and   ye  gave  me  no 


Serm.  XXVI.]       Chrijtian  Rehgiori*  3g5j 

drink  ;  naked,  and  ye  clothed  me  not ;  fick  and 
in  prifon  and  ye  did  not  vifit  me.*' 

If  we  would  know,  whethef  we  have  been  the 
fubjefts  of  this  great  change,  which  qualifies  for 
heaven,  we  muft  examine,  not  only  what  our  dif, 
poGtion  is  vfitti  refpe^l  to  certain  grofs  iniquities, 
but  efpecially,  what  our  temper  is  toward  God  and 
righteoufnefs  ;  We  muft  inquire,  whether  we  hab- 
itually poffefs  thofe  pofitive  virtues,  and  carefully 
maintain  thofe  good  works,  which  conftiture  the 
new  man  ;  as  well  as  whether  v/e  have  renounced 
the  old  man  with  his  deeds. 

IV.  We  are  here  farther  taught,  that  the  pattera 
according  to  which  the  new  man  is  formed,  is  ihe 
image  of  God.  He  is  created  after  God  in  righteouf- 
nefs and  trice  hbhnefs.  He  is  renewed  in  knowledge 
after  the  image  of  him  that  created  him.  He  is  a 
i)artaker  of  the  divine  nature.  Beholding  the  glory 
of  the  Lord,  he  is  changed  into  the  fame  image. 

As  the  happinefs  of  heaven  confifts  in  the  eTj.,i 
joyment  of  God  ;  the  capacity  for  this  happinefs 
muft  conftft  in  a  renovation  after  the  image  of  God. 
We  muft  be  like  him,  that  we  may  fee  him  as  h? 
is. 

This  likenefs  to  God  muft,  however,  be  under- 
ftood  with  fome  limitations. 

There  are  fome  perfections  in  the  diyine  nature, 
to  which  the  image  of  God  iu  us  can  bear  no  re- 
iemblance  ;  fuch  as  immenfity,  immutability  and 
independence.  Thefe  are  objeds  of  our  venera- 
tion, hope  and  reliance  ;  not  of  our  imitation.  It 
is  only  his  moral  character,  wh^ch  can  be  imprefl"- 
ed  on  our  fouls. 

There  are,  on  the  other  hand,  fome  eftential 
properties  of  the  new  man.  to  which  there  is  noth- 
ing analogous  in  the  Deity.  Reverence,  obedience, 
ti-uft  and  refignadon,  arc  excellencies  in  rational 
creatures  ;  but  cannot  be  afcribed  to  the  infinite 
and  independent  Creator.     P^aith,  repentance,  felf- 


334  Duties  of  the        [Serm.  XXVI. 

<3ifti'ufi;,  and  hope  in  divine  mercy,  are  neceflary 
exerciles  in  us,  when  v^t  put  ofF  the  old  man,  an(J 
put  on  the  new  man,  becaufe  we  are  finful,  fallen 
creatures  ;  but  to  thefe  there  is  nothing  in  themoft 
Ijoly  God,  which  bears  any  refemblance.  Yea, 
there  are  many  duties  belonging  to  religion  in  this 
ijnperfedl  and  probationary  flate,  for  which  there 
lyill  be  no  occaiion,  and  no  room,  in  the  world  of 
glory  ;  fuch  as  mortification,  felfdenial,  watchful- 
nefs  and  prayer. 

And  farther  :  In  thofe  moral  perfe£lions,  in 
which  the  new  man  is  made  like  to  God,  there  is 
only  a  faint  refemblance;  not  an  equality.  Holi- 
nefs  and  goodnefs  are  in  their  nature  the  fame  both 
in  God  and  in  men,  but  infinitely  different  in  de- 
gree. Yea,  the  image  of  God,  under  its  higheft 
improvements  in  Chriflians,  while  they  are  in  this 
\VOrld,  falls  far  fhort  of  that  beauty  and  glory,  to 
which  it  will  be  raifed  in  heaven.  It  doth  not  yet 
appear  what  we  (hall  be.  And  after  all  the  im- 
provements that  can  be  made  by  faints,  and  even 
by  angels  in  glory,  it  will  Hill  remain  a  truth,  that 
''  none  is  holy  as  the  Lord  ;  the  heavens  are  not 
clean  in  his  fiCTht." 

With  thefe  limitations  the  new  man  may  be  faid 
to  bear  the  image  and  likenefs  of  God. 

He  is  renewed  in  knowledge  after  the  divine  im- 
age. ''  God  is  light,  and  in  him  is  no  dark- 
nefs."  AU  his  works  are  done  in  wifdom.  Man 
was  made  to  a61;  as  a  rational  being  ;  not  under  the 
blind  impulfe  of  pafiion,  but  by  the  calm  diflates 
of  the  underflanding.  This  leading  faculty  of  the 
foul  is  darkened  by  the  apofl.afy.  Sinners  are  rc- 
prefented  as  having  their  underllanding  darkened, 
and  as  walking  in  darknefs.  In  the  new  man  reafon 
is  rellored  to  its  dominion  ;  the  tyts  of  his  under- 
flanding are  opened  to  rcdeive  the  light  which 
fhines,  and  to  difcern  the  truih  which  is  revealed  ; 
a\7c]  he  aCts  according  to    the   didates  of  this    en^- 


S£RM.  XXVI.]        Chrijlian  Religion,  §3^ 

lightened  underftanding.  Hence  he  is  faid,  to 
walk  in  the  light,  as  God  is  in  the  light. 

The  new  man  is  created  afcer  the  image  of  God 
in  righttoufnefs.  God  is  righteous  in  all  his  vv^ys  ; 
iand  in  this  the  children  of  God  are  manifeO:,  every 
one  that  doth  righteoufnefs  is  born  of  him. 

The  new  man  refembles  Cod  in  vicrcy  an^^  gflod.. 
nefs.  Thefe  are  called  the  glory  of  the  divine  char- 
adler.  We  are  required  to  be  followers'  of  God  a? 
dear  children,  and  to  walk  in  love,  and  to  be  merciful 
as  he  is  merciful.  As  a  reafon  why  we  (hould  love 
one  another,  the  Apoflle  fays,  "  Love  is  of  God  ; 
and  every  one  that  loveth,  is  born  of  God,  and 
knoweth  God.  He  that  loveth  not,  knoweth  not  God^ 
for  God  is  love  ;  and  he  that  dweileth  in  love, 
dwelleth  in  God,  and  God  in  hirn." 

The  new  man  is  created  after  God  in  hclmcfs.—' 
God  is  of  purer  eyes  than  to  behold  evil.  He  can- 
not look  on  iniquity,  nor  fo  much  as  be  tempted 
of  evil.  The  new  man,  in  this  refpe6t  bears  die 
image  of  God.  He  has  a  prevailing  ha'rcd  of  fin, 
and  love  of  moral  rectitude.  He  cannot  bear  that 
which  is  evil.  When  he  is  tempted  to  any  known 
fm,  the  holy  principle  within  him,  if  ir  be  in  its 
proper  exercife,  will  exclaim,  "  How  cz.n  I  do  this 
great  wickednefs,  and  fin  ag.iinll  God  V — ''  How 
fhall  one  v/ho  is  dead  to  fin,  live  any  longer  there- 
in ?"  Hence  he  is  laid  to  be  a  partaker  oi'  God's 
holinefs — to  be  holy  as  God  is  holy, 

"  The  Lord  is  a  God  of  truth,"  and  "  it  is  im- 
poffible  for  him  to  lie."  In  conformity  to  this 
chara6ler,  his  people  are  caMed  "  children  who 
will  not  lie."  The  Apoftle  fa)  s  to  the  Ephefiati 
converts,  *'  Ye  have  been  taught,  that  ye  put  ou 
the  new  man,  which'  after  God  is  cveated  in  true 
holinefs.  or  holinefs  of  truth,  therefore  put  Hw«y 
lying,  and  fpeak  ye  every  m;in  truth  to  his  neigh- 
bor." And  to  the  CololTi^ns  he  fays.  "Lie  not 
Qne  to  another,  feeing  yc  have  pnt  oil"  'he  old  m?.u 


S3^  duties  of  the  [Serm.  XXVI. 

with  his  deeds."  He  w.ho  fliall  enter  into  God's 
holy  hill,  is  one  that  "  fpeaketh  the  truth  in  his 
heart,  and,  though  he  fweais  to  his  own  hurt,  yet 
he  changes  not." 

In  thefe  refpeQs,  the  true  Chriftian  is  renewed 
after  the  image  <>f  God. 

We  fee  what  is  the  main  fubftance  of  religion. 
It  is  not  meat  and  drink,  rites  and  forms  ;  but 
righteoufnefs  and  truth,  goodnefs  and  mercy,  peace 
and  love.  If  religion  eonfifts  in  a  conformity  to 
God,  thefe  mull  be  its  leading  charaders,  for  thefe 
are  his  moral  perfe6lions. 

We  fee  alfo  that  there  is  an  efT  ntial  connexion 
between  piety  to  God,  and  the  duties  which  we 
owe  to  men  ;  for  it  is  in  thefe  that  we  imitate  God, 
and  exprefs  our  love  to  him.  To  love  God  is  to 
Jove  his  moral  perfeflions.  juftice,  goodnefs,  truth 
and  fai  hfulnefs  ;  and  thefe  are  in  us  the  fecial 
virtues.  To  make  light  of  thefe  is  to  treat  the  di- 
vine chara61er  with  contempt.  "  If  therefore  a 
man  fay,  I  love  God,  and  hateth  his  brother,  he  is 
a  liar  ;  for  he  that  loveth  not  his  brother,  whom 
he  hath  feen,  how  can  h-e  love  God  whom  he  hath 
not  feen  ?  And  this  commandment  have  we  from 
him,  that  he  who  loveth  God,  love  his  brother  al- 
fo.*'    1  proceed  to  obferve, 

V.  That  this  great  change  in  the  man  is  aEFe£led 
by  means  of  the  gofpel.  The  Apoftle  fays,  Yc 
have  heard  Ch^ifl,  and  been  taught  by  him.  as  the  truth 
is  in  Jefis,  that  ye  put  off  the  old  man,  and  put  on  the 
netj.  This  change  was  the  confequence  of  their 
having  learned  Chrift. 

Renovation  is  indeed  here  fuppofcd  to  be  the 
work  of  God.  The  new  man  is  faid  to  be  "  cre- 
ated after  God  in  true  holinefs ;  and  to  be  renewed 
after  the  image  of  him  who  created  him."  And  elfe- 
where  it  is  more  cxprefsly  afcribed  to  the  divine 
agency.  *'  We  are  God's  workraanfhip,  created  in 
Chriil  Jcfus  to  good    works." — ;'*  V/e  are  faved  by 


Serm.  XXVI.]       Chrijtian  Religion,  33^ 

the  renewing  of  the  Holy  Ghoft." — "  We  are  born 
of  the  Spirit."  All  the  virtues  of  the  Chriftian 
temper  are  "  the  fruits  of  the  Spirit." 

To  define  the  manner  in  which  the  Spirit  of  God 
works  on  the  human  mind  in  effedling  this  change, 
is  beyond  our  fpliere.  "  The  wind  bloweth  where 
it  lifttth,  and  we  hear  the  found  thereof,  but  can- 
not tell,  w/ hence  it  cometh,  nor  whither  it  goeth  ; 
fa  is  every  one  that  is  born  of  the  Spirit,"  But 
whatever  be  the  manner  of  his  operation,  it  does 
not  exclude  the  ufe  and  influence  of  means. 

Chtiflians  are  renewed  in  knowledge.  They  ef- 
cape  the  pollutions  of  the  world  through  the  kndwU 
edge  of  Chriji.  They  are  ehofen  to  falvation 
through  fan 6ti&cation  of  the  Spirit,  and  belief  of 
the  truth.  They  are  begotten  by  the  word  of  truths 
and  b  .rn  of  incorruptible  feed,  even  of  the  word  of 
God,  which  Jiveth  and  abid^th  forever.  God  hath 
given  us  all  thingy,  which  pertain  to  a  godly  life 
through  the  knowledge  of  him,  who  hath  called  us  to 
glory  and  virtue.  Paul  preached  to  the  Gentiles, 
that  he  might  open  thir  eyes,  and  turn  them  from 
darkntfs  to  light,  and  from  the  power  of  Satan  ta 
God. 

Whether  the  Spirit  of  God,  in  the  renovation  of 
the  foul,  works  immediately  on  the  will,  and,  by 
a  creative  power,  gives  a  new  tafle,  and  thus  pre- 
pares the  way  for  the  word  to  have  its  fandifying 
effe6l  ;  or  whether  it  firft  opens  the  underftanding 
to  difcern  the  importance  of  divine  truths,  and  thus 
gives  hem  a  transf(;rming  influence  en  the  will  and 
affection-;  ;  or  wjiether  the  heart  and  the  intelle6t 
conjuiiftly  aie  fubjefts  of  divine  operation,  are 
quellions  which  may  amufe  a  metaphyfician,  or 
philofop^her — Dut  they  little  concern  the  folicitous 
finner,  inquiring;,  what  ho  muft  do  to  be  favcd, 
or  the  ferious  Chriftian  examining  the  ftate  of  his 
own  foul.  What  the  great  cbange  is,  which  pre- 
pares us  for  heaven,  the  gofpel  has  plainly  flated  ;. 


33^  Duties  of  the  [Serm.  XXVl. 

•  that  the  firfl;  produ6lion,  and  future  improvement 
ol-  this  change  is,  in  fome  way  or  other,  the  work 
of  divine  grace,  we  are  exprefsly  taught  ;  that  the 
Spirit  of  God,  both  in  the  converfion  of  linners, 
and  in  the  fanftification  of  believers,  works  on  the 
foul  by  means  of  the  word,  and  that,  by  an  attend- 
ance on  the  word,  we  are  to  feek  and  obtain  the 
grace  neceffary  for  thefe  purpof^s,  we  are  fully  af- 
fured.  And  what  more  need  we  to  know  ?  How- 
ever thofe  quelHons  may  be  determined,  our  duty, 
and  our  encouragement  remain  the  fame.  "  Work 
our  then  your  own  falvation  with  ^car  and  tremb- 
ling, for  it  is  God  who  workcth  in  you,  bo-h  to 
will  and  to  do,  of  his  own  good  pleafui-e/' 

The  promife  of  God,  A  new  heart  will  I  give 
yen,  and  a  new  Spirit  xoill  I  put  within  yon,,  does  not 
make  void  the  commandment.  Cajt  away  from  yon 
all  your  tranfgrtjjions,  and  make  you  a  new  heart,  and 
a  new  Spirit  ;  for  why  will  ye  die  ? 
'  To  diftinguiili  between  renovation  and  conver- 
fion, and  to  call  the  former  the  creative  work  of 
God,  in  which  the  fubjefcl:  is  wholly  pafFne  ;  and 
the  latter,  altogether  the  work  of  man,  in  which  he 
is  wholly  active,  is  a  refinement  in  divinity,  which 
the  gofpel  has  iiot  taught,  and  by  which  1  am  a_ 
fraid.-ChriRiatis  ?ire  little  edified.  The  fcripture 
ufes  the  terms,  rcgerieraiion,  repentance  and  con- 
verfion, to  exprefs  the  whole  change  requifite  to  e- 
terna!  life  ;  lor  v.ith  each  of  them  eternal  life 
ftr.nds  conneded.  To  this  change,  taken  in  ite 
complete  fenfe,  the  ufe  of  means,  and  the  grace  of 
God.  are  both  nccefLiry.  The  former  is  our  duty 
— -for  the  latter  M-e  mull  look  to  hinr.  "Let  us  do 
all  things  without  murmurings  and  difputings, 
that  n'e  may  be  blamclefs  and  harml-efs,  the  fons  oi' 
God  without  rebuke.'' 

There    is   one    obfervation    more,   which  I  will 
make  on  our  text ; 


Serm.  XXVI.]     Chriflian  Religion,  33^ 

"^.  VI.  That  the  change  here  fpoken  of  is  exceed- 
ingly great. 

This,  the  terms  u fed  by  our  Apoftle  plainly  im^ 
port.  It  is  putting  off  the  old  man,  which  is  corrupt^ 
and  putting  on  the  new  man,  which  is  created  after  the 
image  of  God. 

The  obfervable  and  fenfible  alteration  in  thofe 
converted  from  the  ignorance,  fuperftitions  and 
vices  of  heathenifm,  was  much  greater,  than  that 
which  takes  place  in  fuch  as  have  grown  up  in  the 
knowledge  of  the  gofpel,  and  under  the  rellraining 
influence  of  a  virtuous  education.  But  in  the  lat- 
ter the  change  is  great,  though  not  attended  with 
all  the  fame  remarkable  circumftances.  The  reai 
nature  and  eflfence  of  converfion,  is  the  fame  in  all. 
It  is  a  change  of  temper  from  the  love  of  fin,  to 
the  love  of  God  ;  and  a  correfpondent  change  of 
life  by  forfaking  the  ways  of  fin,  and  turning  the 
feet  into  God's  tcftimonies. 

Let  none  then  imagine  that  they  are  the  fubjeBs 
of  this  change,  merely  becaufe  they  entertain  fome 
new  fentiments,  feel  tranfient  emotions  of  the  af- 
fe6lions  in  their  devotions,  or  have  renounced  fome 
of  their  former  guilty  practices.  "  If  any  man  be 
in  Chrift,  he  is  a  new  creature  ;  old  things  are 
paffed  away,  and  all  things  are  become  new  :  It  is 
a  heart  habitually  conformed  to  God.  and  dire6led 
to  keep  all  his  commands,  which  proves  that  we 
have  paffed  from  death  to  life. 

Some  will,  perhajD?,  here  inquire,  "  If  the 
change  is  fo  great  as  has  been  reprefented,  muft 
not  every  one  who  has  been  the  fubjeft  of  it,  cer- 
tainly know  the  reality,  and  even  the  very  time  of 
it  ? 

This  will  not  follow.  The  fcripture  fuppofcs, 
that  true  Chriflians,  may  want  the  full  alfurance 
of  hope,  and  therefore  direfts  them  to  feek  it  with 
diligence  to  the  end;  to  examine  themfelves  whether 
they  are  in  the  faith  ;  and  to  feat,  left,    a  promife 


^4^  Jbutieso/the  [Serm.  XXVI. 

being  left  them,  of  entering  into  God's  reft,  they 
Ciould  feem  to  come  fhort  of  it. 

Xhere  is  reafon  to  believe,  that  fome  are  renew- 
ed in  their  early  childhood,  before  they  have  ca* 
pacity  diftinftly  to  mark,  or  ftrength  to  retain  the 
things  which  pafs  in  their  minds. 

There  are  fome,  who,  under  the  advantage  of 
good  inllrudions  and  examples,  arc,  in  a  great 
jneafure,  fecured  from  the  corruptions  of  the 
world,  and  the  hardening  influence  of  fin.  Thefe 
may  be  fo  gradually  prepared  for  the  change, 
and  carried  through  it  by  fuch  eafy  and  gentle 
fie ps,  that  they  can  fix  on  no  particular  time,  when 
it  began,  or  when  it  was  completed. 

New  converts  are  but  babes  in  Chrift.  There  is 
mvich  corruption  ftill  remaining  ;  and  the  princi- 
ples of  holinefs  are  weak  in  their  fouls.  Hence 
they  fee  caule  to  call  in  queftion  the  reality  of 
their  converfion,  till  they  have  had  time  to  prove 
it  by  its  fruits  ;  and  even  then^  they  may  find  it 
difficult  to  afcertain  the  time,  when  the  change 
took  place. 

It  may  alfo  be  remarked,  that  there  is  a  great 
difiFerence  between  one's  knowing,  that  there  is  ^xf. 
alteration  in  hirn,  jifld  knQV/ing  that  this  is  a  reno- 
vation in  the  Spirit  of  his  mind.  Every  finner, 
who,  at  adult  age.  is  reclaimed  from  a  lite  of  grofs 
wickednefs,  is  knfible  of  a  change.  He  is  con- 
fcious  of  the  awakenings  and  convictions  which  he 
feels,  of  the  refokuions  which  he  forms,  and  of  the 
reformations  which  he  makes  ;  and  he  will  prob- 
ably remember  them  all  his  dajs  ;  buttill  he  has 
had  time  to  biirg  forth,  with  patience,  the  fruits  of 
repentance,  he  may  remain  in  doubt,  whether  all 
this  is  the  work  of  faving  ctTace. 

And  even  improved  Chri.^.ians  may,  through 
diforders  of  bcdy,  heavy  afflidions.  prefling  tetrjpt- 
ations,  or  mifapp-'-ehenfions  of  ine  pi  op.r  evidences 
of  grace,  labor  under  great  bondage  to   fear,    and 


Serm.  XXVL]        Ckrijlian  ReUgicn*  g^t 

walk  in  dai-kriefs  and  doubt  much  of  their  time  ; 
perhaps  all  their  days. 

Thefe  obiervations  fufficiently  (hew,  that  however 
great  the  change  of  converlion  may  be  in  itfelf,  the 
full  affarance  of  hope  is  not  immedia  ely,  or  ne- 
ceifarily  connc€led  with  it.  The  humble  Chriflian, 
imp'.elled  with  a  fenfe  of  the  importance  of  the 
change,  and  the  awful  confcquences  of  a  miftake, 
will  be  difpofed  to  entertain  a  godly  jealoufy.  He 
will  keep  under  his  body  to  bring  it  into  fubjedlion, 
left  by  any  means,  after  all  his  experience,  and  all 
his  hope,  he  Ihoiild  finally  be  a  caft  away. 

Lei  us  then  give  all  diligence  to  make  our  call- 
ing and  election  fure,  and  adopt  the  prayer  of  the 
Pfalmift,  *'  Search  mej  O  God,  and  try  my  heart; 
prove  me  and  knew  my  thoughts,  and  fee  if  there 
be  any  wicked  way  in  me,  and  lead  me  in  the  way 
^verlalliDg." 


SERMON       XXVIL 


E?HESIANS  Iv.  25. 

Wherefore^  puitting  away  Lying, /peak  every  man  Truth 
with  his  neighbor ;  for  we  are  members  one  of  ati' 
other, 

All  the  graces  of  the  Chriflian tem- 
per have  a  fl:ri6l  connexion.  The  renovation  of 
our  nature  after  the  divine  image  lays  the  founda- 
tion for  all  holy  exercifes  and  works.  Where  this 
has  taken  place,  there  will  be  a  prevailing  oppofi- 
tion  to  fitl  of  every  kind,  and  a  governing  regard 
to  the  whole  compafs  of  chriflian  virtues  and  du- 
ties. The  apoflle  obferves  to  the  Ephefians,  that, 
hy  the  gofpel,  "they  had  been  taught  to  put  off  the 
old  man,  which  is  corrupt  according  to  deceit- 
ful lulls,  to  be  renewed  in  the  fpirit  of  their  mind, 
and  to  put  on  the  new  man,  which,  after. God.  is 
created  in  righteoufnefs  and  true  holinefs,  or  holi- 
nefs  of  truth."  But  he  would  not  have  their  reli- 
gion end  here.  He  reminds  them  that  the  tenor  of 
their  lives  muft  correfpond  with  this  renovation  ; — 
that  th  y  mull  no  longer  walk,  like  other  Gentiles, 
in  the  vanity  of  their  minds,  but  according  to  tlie 
pure  precepts  of  that  new  religion,  which  they  had 
embraced. 


SsrM.  XXVIL]       Chriflian  Religion,  54^ 

In  our  text  and  the  verfes  following,  he  einimer- 
ates  the  feveral  virtues  and  duties,  which  mufl  ap« 
pear  in  the  life  of  the  renewed  (  hriftian  ;  fuch  as 
veracity,  meeknefs,  juflice,  induftry,  purity  of 
ipeech,  kindnefs,  chattity,  &c.  all  which  we  ftiail 
confider  in  their  order. 

The  virtue,  which  our  text  offers  to  confideratioii 
is  truth,  or  veracHy,  in  oppofition  to  lying.  This 
naturally  arofe  firft  to  the  apoflle's  view  from  his 
defcripiion  of  the  new  man,  as  having  put  off  de^ 
ceitful  lufls,  and  put  on  true  hoVint^s .     VVe  will, 

I.  Explain  the  duty  htre  enjoined  :  **  Speak  ev« 
ery  man  truth  wi(h  his  neighbor." 

II.  Shew,  that  fpeaking  truth  is  a  neceffary  part 
of  the  chriftian  character.  "Ye  have  been  renewed 
— wherefore  fpeak  truth." 

III.  Apply  the  apoftle's  argument:  "For  we  are 
members  one  of  another." 

I,  We  will  explain  the  duty  here  enjoined, which, 
for  greater  emphafis,  the  apoftle  expreffes  both  neg- 
atively and  politively.  "Putting  away  lying,  fpeak 
every  man  truth  with  his  neighbor." 

Truth  or  veracity,  as  oppofed  to  lying,  is  the  a- 
greement  between  our  words  and  (entiments  ;  as, 
on  the  contrarv,  lying  is  a  difagreement  between 
them,  formed  with  a  deluhve  intention,  if  by 
languag^e,  wrifincr,  or  any  known  and  agreed  figns, 
\VG  pu7^pofely  convey  to  others  falfe  notions  of  things, 
we  are  guilty  of  that  fpecies  of  deception,  which  is 
commonly  called  lying.  In  oppofition  to  this,  we 
are  to  fpeak  truth  with  our  neighbors.  In  all  our 
intercourfe  with  one  another,  we  are  to  exprefs 
the  real  meaning  of  our  hearts,  and  to  convey, what 
we  fuppofe  to  be,  right  ideas  of  thofe  matterSjWhich 
are  the  fubjeds  of  our  difcourfe. 

It  will  be  ufeful  to  exptam  and  Rate  this  point 
a  little  more  particularly. 

Let  it  be  obfcrved, 

Yg 


344  i)utmoJihe         [Serm.  XXVlf; 

1.  There  are  cafes,  in  which  one  may  fpeak  that 
which  is  not  true,  and  yet  not  be  chargeable  with 
lying ;  for  he  may  have  no  intention  to  deceive. — ^ 
He  may  have  wrong  apprehenfions — may  hav6-. 
been  mifinformed — may  have  mifunderftood  his 
information — may  have  forgotten  fome  circum- 
ilance  of  the  cafe  ;  and  hence  may  utter  that  which 
is  not  perfe6lly  true,  and  yet  fpeak  with  an  upright 
heart  and  an  honeft  meaning.  L^^t  it  be  confider- 
ed,  however,  that  in  all  matters  of  importance,  of 
which  we  may  have  occafion  to  fpeak,  a  regard  to 
truth  will  induce  us  to  feek  right  information,  and 
to  retain  the  information  given  us*  If  we  rake  up 
reports  haftily,  and  communicate  them  confident- 
ly ;  if  we  receive  doubtful  matters  without  inquiryj 
and  relate  them  with  airs  of  affurance,  we  difcover, 
at  leaft,  the  want  of  a  juft  reverence  for  truth, 
though  perhaps  our  fault  will  not  deferve  the  harflt 
appellati<^n  of  1\  ing. 

We  are  not,  in  all  cafes,  bound  to  fpeak  the  whole 
truth.     "A  fool  uttereth  all  his  mind ;     but  a  wife 

man  keepeth  it  in  till   afterward." '"  There  is  a 

time  to  fpeak,  and  a  time  to  keep  filence.'' — "And 
a  wife  man's  heart  difcern-tb  both  time  and  judg- 
ment." We  are  never  to  violate  truth  ;  but  we 
may  fupprefs  itj  in  whole  or  in  part,  as  we  think 
proper,  when  the  man  who  demands  it,  has  no 
right  to  know  it.  So  we  may  withhold  our  prop- 
erty from  the  man  who  makes  an  unjufl  reqnifition^ 
though  we  have  no  right  to  injure  his.  If  the  char* 
a£ler  or  dignity  of  the  perfon  propofmg  the  quef- 
tion,  forbids  our  making  a  peremptory  denial ;  or 
if  the  cafe  is  fo  circumllanced,  that  the  refufal  of 
an  anfwer  would  be  a  difcovery  of  the  fecret,  we 
may  innocently  withhold  the  moft  material  part  of 
the  bufmefs,and  exprefs  only  fo  much  as  to  amufe 
and  divert  the  inquirer.  When  Samuel  was  com- 
manded of  God  to  go  to  Bethlehem,  and  anoint 
one  of  the  fons  of  JefTe,  to  be  king  over  Ifraei  in- 


Serm.  XXVII.]      Chrijlian  Religion,  345 

ftead  of  Saul ;  the  prophet  inquired,  "  How  can  I 
go  ?  If  Saul  hear  it,  he  will  kill  me."  God  an- 
fwered  him,  "  Take  an  heifer  with  thee,  and  fay  I 
am  come  to  offer  facrifice."  Samuel,  though  he 
fpeaks  only  the  truth,  yet  conceals  the  main  objeft 
of  his  journey,  which  Saul  had  no  right  to  know  ; 
for  by  his  wickednefs  he  had  forfeited  his  Uirone, 
The  prophet  Jeremiah  had  been  thrown  into  a  dun- 
geon by  the  order  of  king  Zedekiah,  and  by  the 
malicious  influence  of  the  princes  of  judah.  He 
is  afterward  admitted  to  a  private  conference  with 
the  king, in  which  he  inftrufts  the  king  what  ought 
to  be  done  in  the  prefent  critical  flateof  the  nation, 
■ — The  king  well  knew  that  if  the  prmces  fhould 
difcover  the  fubjeft  of  his  converfation  with  the 
prophet,  his  own  perfon  would  be  m  danger.  At 
parting,  therefore,  he  charges  Jeremiah  to  conceal 
it  from  them  ;  and,  if  examined,  to  fay,  "  I  pre- 
fented  my  fupplication  before  the  king,  that  he 
would  not  caufe  me  to  return  to  the  houfe  of  Jon- 
athan  to    die    there/' "And  when  the   princes 

came,  he  told  them  according  to  thefe  words,  and 
the  matter  was  not  percen'ed."  This,  doubtlefs, 
was  a  part  of  the  converfation ;  the  reft  it  was  dan- 
gerous to  reveal,  and  the  princes  had  no  right  to 
demand  it ;  the  prophet,  therefore,  did  well  to  with- 
hold it. 

Farther  :  There  are  certain  figures,  common  to 
all  languages,  which  exprefs  things  differently  from 
the  literal  truth,  but  yet  are  innocent,  becaufe,  be- 
ing well  underftood,  they  convey  no  wrong  ideas. 
We  often  ufe  a  certain  number  for  an  uncertain. 
Jacob  fays  of  Laban,  "  He  hath  changed  my  wages 
ten  times.  By  diXi  hyper  bole,  we  fometimes  excerd  the 
literal  truth.  David  lays,  '-  I  make  my  bed  to 
fwim  with  tears."  There  is  alfo  an  ironical  way  of 
fpeaking,  in  which  the  contrary  is  intended  to  that 
which  is  literally  expreiTed.  Elijah  fays  to  the 
prophets  of  Baal,    "  Cry  aloud,  for  he  is  a  eod"-^ 

Y5 


34^  Duties  of  the  [Serm.  XXVIL 

i.  c.  j'e  call  him  a  god,  though  we  know  him  to  b« 
/  vanit)'-  and  a  lie.  The  prophet  Micaiah  fays  to 
king  Ahab,  '*  Go  np  againft  Ramoth  Gilead  and 
pvofper,  for  the  Lord  will  deliver  it  into  thine 
hands  ;"  though  he  well  knew  that  the  king  would 
there  be  defeated  and  flain.  But  here  was  no  de- 
ception. The  king  underftood  hijn  perfectly. — 
His  plain,  obvious  meaning  was  this,  "  You  de- 
pend on  the  lying  predi^ions  of  your  falfe  proph- 
ets, who  promife  you  fuccefs  in  this  favorite  expe- 
dition :  It  is  vain  for  me  to  contradift  them  ;  for 
you  will  not  believe  me.  Go,  and  try  the  ilfue  : 
See  whether  God  will  profper  vou  or  not. 

But  though  fuch  figures  are  innocent,  when  they 
are  introduced  with  pjopriety,  yet  care  fhould  be 
taken,  that  thcv  are  never  ufed  in  fuch  a  time  or 
manner,  as  to  be  th^  occafions  of  deception.  In 
ftating  this  matter,  lei  it  be  again  obferved, 

A  man  may,  in  fome  cafes,  be  guilty  of  lying, 
though  he  fpcaks  no  more  than  what  is  ftri81v  and 
literally  true.  If,  for  indance,  he  exprelTes  the 
•truth  with  an  air  of  irony,  fo  that  the  hearers  will 
naturally  fuppofe  he  means  the  contrarv  ;  or  if  he 
divulges  a  trmh, "which  he  was  previouflv  bound  to 
conceal;  or  if  he  affirms  that,  which  he  really 
thinks  to  be  falfe,  though  it  (hould  ultimately  be 
verified  in  facl  ;  in  fuch  cafes  he  is  manifcftly 
ch  iigeable  with  a  criminal  prevarication.  Having 
dated  the  nature  of  lying,  we  proceed, 

2.  To  mention  fome  particular  cafes,  in  which 
men  are  guiltv  of  it. 

Now  the  groffeft  kind  of  lying  is  p er jury, or  [^e^k- 
ing  a  known  fa'.fehood  under  the  awful  I'olemnity 
ol  an  oath.  This  is  a  degree  of  wickednefs,  to 
Tvhich  fc*v  will  venture,  until  they  have'  been  ac- 
cuftomed  to  the  lovver  kinds  of  profaniry  and  falie- 
hood.  The  crime  is  greater  in  proportion  to  the 
magnitude  and  importance  of  the  cafe  in  which  it 
fs  admitted.     Perjury  in  itfelf  is   a  horrible  crime. 


SiRM.  XXVII.]]      Chrijlian  Religion*  347 

as  it  is  a  contempt  of  God's  power  and  juftice,  and 
a  trampling  on  the  facrednefs  of  truth  ;  but  when 
.it  is  fo  ufed  as  ;o  endanger  the  property,  liberty^ 
reputation,  or  life  of  a  fellow  citizen,  its  criminal- 
ity is  horribly  augmented.  It  is  then  a  Ihocking 
complication  of  fallehcod,  impiety,  unrighteoul^ 
nefs  and  cruelty. 

Men  violate  truth,  when  they  affix  to  words  dti 
arbi  rary  meaning,  or  make,  in  their  own  mmds, 
certain  fecret  refervations,  with  a  defign  to  difguife 
fafts,  and  deceive  the  hearers.  It  is,  euftom  only 
that  gives  words  and  figns  their  currency.  They 
have  jull  To  iriuch  value,  as  the  auihoiity  of  com- 
.mon  ufage  has  ftampt  upon  them.  And  he  who 
attempt>  to  deceive  another  by  departing  fiom  the 
ufual  fignificaiion  of  words,  is  juft  as  guilty,  as. if 
he  had  uled  any  other  words  with  the  fame  deceits 
ful  intention. 

When  we  exprefs  doubtful  matters  in  terms,  and 
with  an  air  of  affurance,  we  may  materially  injure 
<is  well  as  grofsly  deceive  our  neighbor.  We  nev- 
er ought  to  report  for  certain  the  things   tvhichwe 

have   received    only  from  vulgar  fame from    a 

ftranger — from  mtrn  of  doubtful  veracity — front 
thofe,  who,  hough  oiherwife  of  good  characler, 
yet,  in  that  cafe,  are  known  to  be  under  a  violent 
prejiidice.  Of  matters  thus  circumftanced  we  fhould 
fpeak  doubtfully,  or  Uate  our  autho:i^y,  or,  which 
is  ufually  better  than  either,  fay  nothing  at  all. 

Men  are  guilty  of  wanton  and  malicious  falfe^ 
hood,  when  they  repeat,  with  romantic  additions^ 
jand  fifliiious  embelli{hments,the  ftories  which  they 
have  heard  of  a  neighbor,  that  thus  they  may  ex- 
cite againll  him  the  levercr  ridicule,  or  cad  on  his 
charatler  a  darker  ftain,  or  turn  to  merriment;  his 
godly  anions,  or  his  innocent  peculiarities.  If  no 
more  than  the  gratification  of  a  veij^  of  humor  is 
intended,  thefittion  is  far  lefs  criminal.  But  eveij 
here  there  is  guilt  and  Hanger  ;  there  is  a  departure 
Y4 


I 


54S  Jpufies  cfthe         ;[Serm.  XXVIL 

foom  that  fimplicify. which  ought  to  guide  our  con* 
verfation  ;  and  milchief  may  enfae,  of  which  we 
a^"  not  aware  ;  an  innocent  neighbor  mny  b:;  ma^ 
terially  injured  ;  and  a  habit  acquired  in  fmallfiX 
jnatters  may  icad  to  grolFer  violations  of  truth. 

Mv-^n  may  u'ter  a  laileti.iod  bv  the  tone  of  their 
voice,  tvhile  their  words  are  literally  true.  Lan- 
guage is  imperfect ; — we  have  not  a  diftin6l  word 
lor  every  thought ; — we  exprefs  much  by  our  em- 
phcifis  and  air.  You  think,  perhaps,  that  you  keep 
near  enough  to  truth,  if  you  repeat  the  words, which 
you  hcaid  from  another;  but  you  may  as  effedlu- 
ally  belie  him  by  a  different  manner  of  fpcaking.  as 
by  different  fentcnces.  There  are  thofe  who  mak€^ 
as  well  as  fpeak  a  lie. 

Having  mentioned  fome  of  the  ways,  in  which 
men  violate  truth,  we  will, 

3.  Confider  feveral  diftin£i  cafes,  in  which  we 
are  bound  to  fpeak  truth  with  our  neighbor. 

Vve  rnuft  preferve  truth  in  our  common  and  fa- 
miliar converfaLion.  This  is  chiefly  intended  iii 
the  text. 

Precepts  fimilar  to  this  often  occur  in  the  facrcd 
writings.  "Lie  not  one  to  another,  feeing  ye  hax'« 
put  off  the  old  man  with  his  deeds. "-r—"  Whatfo>- 
ever  things  are  true,  think  on  thefe  things.'' — "He 
"who  {hall  enter  in:o  God's  holv  hill,  is  one  who 
fpeaketh  the  truth  in  his  heart,"  When  iriends 
and  n;  io^hbors  fit  in  the  foci;*!  circle,  the  convcrfa- 
tion  will  often  turn  upon  matters  which  feem  to  be 
of  little  confequence  :  But  whatever  mav  be  the 
fubjetl.  thtir  fpeech  (hould  be  with  grace,  feafoncd 
v/ith  fiilt  ;  their  converfation  fhould  be  with  fim- 
plicitv  and  fmcerity :  Howe^•er  indifferent  the 
lubjett  may  be,  a  habif:  of  trifling  xvith  Miuh  can- 
not be  indifferent-  Things  which  appear  fmali  in 
themfelves.  mny  be  great  in  their  cffeiSls.  Trivial 
m  i  f reprefen  tat  ions,  jocular  falfehoods  and  fiflitiGus 


SfRM.  XXVII.j     Chrtjlian  Religion.  34g 

news,    may  painfully  difquiet   honeft    minds,  and 
incurably  break  tho  peace  of  neighborhoods. 

We  muft  fpeak  truth  in  our  commerce  with  one 
another.  The  Apoftle  fays,  *'  Let  no  man  go  be- 
yond, or  defraud  his  brother  in  any  matter."  The 
prophet  mentions  this  as  an  evidence  of  the  prodi- 
gious corruption  of  the  Jeu'ifh  nation,  that  **  they 
bent  their  tongues,  like  their  bows,  for  lies" — that 
"  every  brother  would  utterly  fupplant,  and  they 
would  deceive  every  one  his  neighbor" — "that  they 
had  taught  their  tongues  to  fpeak  ties,  and  wearied 
themfelves  to  commit  iniquity ;  and  when  one 
fpakc  peaceably  to  his  neighbor,  he,  in  his  heart, 
laid  wait  for  him."  So  much  deception  was  prac- 
tifed  among  them,  that  the  prophet  fays.  "  Take 
heed  every  man  of  his  neighbor,  and  truft  yt  not 
in  any  brother."  Falfehood  in  dealing  foon  def- 
troys  mutual  confidence ;  and  when  confidence  is 
loft,  fociety  muft  difband. 

In  giving  public  teftiiriony,  we  muft  be  careful, 
as  on  the  one  hand,  to  fay  nohing  but  the  tiuth,  fo, 
on  the  o;her,  to  conceal  no  part  of  the  truth,  which 
relates  to  the  matter  under  examination.  A  partial^ 
and  a./alfc  rcprefcntation  of  facls  m^y  equally  op- 
erate to  the  perverfion  of  juftice.  And  if,  through 
our  prevarication  wrong  judgment  proceeds,  we 
are  anfwerable  for  the  conlequences. 

We  muft  adhere  to  truth,  when  vve  I  peak  of 
men's  aclions  or  chara6lers.  *'  Speak  evil  of  no 
man,"  fays  the  Apoftle.  This  precept,  however, 
muft  be  underftood  with  fome  limitation.  We  may 
have  occafion  to  (peak  the  evil,  which  we  know  of 
another,  either  in  our  own  vindication,  or  for  the 
fecurity  of  our  friends.  But  when  no  good  end  is 
to  be  obtained,  the  evil  which  wc  know,  ou5;ht  not 
to  be  difclofed.  Private  expoftulation  and  ad-noni- 
tion  are  all  that  duty  demands.  If  occafion  calls 
us  to  fpeak,  we  m«ft  fay  no  more  than  truth  will 
juftify,    and  the  occafion  requires.     We  are  not  tr* 


350  Duties  of  the        [Serm.  XXVII. 

fpeak  evil  of  another,  on  doubtful  evidence,  or  un- 
certain hearfay.  It  is  one  part  of  the  defcrii  tion 
of  a  good  man,  that  "  he  backbiteih  not  with  his 
tong;ue,  nor  taketh  up  a  reproach  again  (I  his  neigh- 
bor." We  ftiould  confider,  that  the  ill  report  may 
come  from  his  enemy,  or  from  a  prejudiced  perfon — 
that  there  may  be  fome  miftake  in  the  (tory,  or  fome 
circumflance  added  or  omitted, which  gives  the  whole 
afiFair  a  falle  complexion.  If  we  give  a  new  fpring 
to  the  rumor,  we  know  not  how  far  it  will  run,  noc 
what  a  form  it  may  afifume,  in  paffing  from  one  to 
another.  When  once  it  is  gone  from  us,  it  imme- 
diately flies  out  of  our  reach.  It  is  not  in  our 
power  to  reqal  it  back,  to  check  its  progrefs,  or  to 
correft  its  falfehoods. 

It  is  a  precept  in  the  law  of  Mofes,  ''  Thou  fhalt 
not  go  up  and  down,  as  a  talebearer  among  thy 
people."  Muchmifchief  is  done  in  neighborhoods 
by  thofe  officious  tattlers,  who  carry  from  houfe  to 
houfe  intelligence  of  what  one  perfon  has  faid  of 
another.  Inadvertent  things  are  fometimes  fpoken, 
which  had  no  ill  defign,  and  are  not  worthy  of  a 
repetition.  If  they  are  repeated,  they  ufually  af_ 
fume  an  afpefcl:,  and  acquire  a  magnitude,  of  which 
the  perfon  who  firft  fpoke  them  had  no  idea.  Had 
thev  remained,  as  they  fell  from  his  lips,  no  harm 
v/ould  have  been  done,  as  none  was  intended.  But 
now,  changed  by  the  talebearer^  they  have  perhaps 
given  an  offence,  which  cannot  be  removed.  The 
v>?hirperer  who  reveaieth  iecrets,  and  the  talebearer 
v/ho  circulates  domcftic  intelligence, often  feparates 
the  nearelt  friends. 

Once  more  :  We  mud  obferve  truth  in  our  prom- 
ifes. 

Truth  obliges  us,  Crft,  to  promife  nothing  dif- 
ferent from  our  intentiovi,  or  exceeding  our  abili- 
ty ;  and,  tlien,  to  perforrn  our  promile  according 
to  the  mutual  intention  and  uiiderllanding  of  the 
partiet\     Fruvidentia)  adverfity  rnay,  for   the  pref- 


StRM.  XXVII.]        Chrijlian  Religion,  351 

cnt,  fufpend,  but  docs  not  abfolutclv  cancel  the 
obligation  to  perform  our  promife.  With  return- 
inof  ability,  the  obligation  revives.  No  promife 
can  bind  us  to  an  attion  in  itfeif  unlawful.  If  we 
have  brought  ourfelves  intofuchan  embarraflTment, 
we  are  to  extricate  ourfelves  by  repenting:  of  our 
criminal  rafiinefs.  But  perfonal  inconvenimce,  or 
the  profpett  of  advantage  will  not  exempt  us  from 
our  obligations.  It  is  the  charatic-r  of  the  upright 
n^aPjthat,  "if  he  fwears  to  his  own  hurt,  he  chang- 
es not." 

II.  What  we  propofed  in  the  fecond  place,  was 
to  fhew,  that  a  regard  to  truth  is  a  neceflary  par:  of 
the  chriftian  character. 

The  ApolUe  fays,  ''Ye  have  been  taught,  that  ye 

put  on  the  new  man wherefore,    putting   away 

lying,  fpcak  every  man  truth  with  his  neighbor.'/ 
So  he  fays  to  the  Coloffians,  "  Lie  not  one  to  ani- 
other,  feeing  ye  have  put  off  ths  old  man  wiih  his 
deeds,  and  have  put  on  the  new  man."  The  Pfalm- 
rll  fays,  "  He  who  (hall  ftand  in  Cod's  holy  hill,  is 
one  who  fpeaketh  the  tru'h  in  his  heart."  We  are 
taught,  that  ''the  fiuit  of  the  Spirit  is  riohteonrnefs 
and  truth."  On  the  contrary,  iaifehood  and  Iving 
are  faid  to  be  "  of  the  devil,  who  was  a  liar  from 
the  beginning,  and  abode  not  in  the  truth.'*  And 
liars  have  a  part  jufliy  afligned  rhem  in  the  rlacQ 
prepared  for  that  h  \n^  fpirit.  .Ui  wilful  and  de.- 
liberate  lying  muft  proceed  from  a  corrupt  and 
wicked  temper — from  pride,  malire,  envy,  cove- 
toufnefs,  or  fome  reigning  luff,  which  is  oppofite 
to  the  fpirit  of  the  E^ol'pel.  The  Apoflle,  there fo.'-e, 
with  lying,  joins  arger,  wrath,  maice  blafphcmy 
and  filth\  communjcaiion,  as  kin Jred  anrl  ailoriate 
vices.  This  horrible  group  tiie  new  man  has  re- 
nounced. 

Deceitfulnefs  is  contvary,  not  nnly  to  theexpr^fs 
commands  of  the  gofpei,  but  even  to  the  ditlates 
of  natural  coiifcicDce  ;    an  J  every  man,  v-/ho  walk* 


5$2  Puiies  of  the       [Serm.  XXVII, 

in  guile,  diffimulation  and  cunning,  is  fo  far  from 
the  fpirit  of  the  gofpel,  that  he  is  funk  below  that 
fenfe  of  honor  and  moral  fitnefs,  which  is  common 
to  mankind.  Everyman  abhors  a  liar;  and  no 
injary  is  more  univerfally  refented  among  men, 
than  the  imputation  of  a  lie.  The  Apoflle  fpeaks 
of  the  Heathens,  as  being  full  of  envy,  malignity 
and  deceit;  but  he  fays,  "  They  knew  the  judg- 
ment of  God,  that  they  who  did  fuch  things,  were 
worthy  of  death.     I  proceed, 

III.  To  confider  the  argument,  which  the  Apof- 
tle  here  urges  for  the  maintenance  of  truth  between 
man  and  man.  "  We  are  members  one  of  anoth- 
er." We  are  fellow  members,  both  as  men, and  as 
Chriftians. 

As  men,  v.re  ^^re  members  one  of  another.  We 
parrake  of  the  fame  nature,  have  the  fame  rights 
and  claims,  are  mulually  dependent,  and  capable 
cf  being  mutuallv  beneficial.  We  are  united  in 
the  fame  civil  fociety — xn  families,  viciniiies.  and 
larger  communities,  and  are  under  the  fame  natur- 
al and  civil  obligations.  Mutual  confidence  is  the 
band,  that  holds  all  fociety  together;  but  there caa 
be  no  mutual  confidence  without  rccip'ocal  fideli- 
ty. Falfehood  is  a  prrverfion  of  that  faculty,  which 
is  the  great  inftrumcnt  of  fociety,  the  faculty  of 
fpeech  ;  and  it  diffoives  that  confidence,  which  is 
the  grand  cement  of  fecial  union,  it  renders  prop- 
erty, reputation  and  life  infecure.  It  fubverts  or- 
der, interrupts  pence,  feparaies  friends,  obRrutts 
the  coufe  of  juftice,  and,  as  far  as  it  prevails,  it 
fpreads  ccnfufion  and  mifery.  Men,  therefore,  no. 
longer  treat  one  another,  as  fellow  members  of  foci- 
ety/and  fellow  creatures  fharin.*^  in  the  fame  rights, 
then  they  walk  uprightly,  work  righteoufnefs,  and 
fpcak  the  truth  in  their  hearts. 

The  argument  applies,  with  fupcrior  force,  t© 
Chriiliar.s, 


Serm.  XXVII.]       Chrijian  Religion,  ^^'^ 

As  Chriftians,  we  are  children  of  the  fame  God, 
the  God  of  truth  ;  we  are  difciples  of  the  fame 
Lord,  the  faithful  and  true  witnefs,who  did  no  lin, 
neither  was  guile  found  in  his  mouth.  We  are 
partakers  of  that  Spirit,  who  is  called  the  Spirit  of 
truth,  and  whofe  gracious  work  is  in  all  goodnefs, 
righteoufnefs  and  truth.  We  are  members  of  the 
fame  fpiritual  head,  even  Chrift.  We  are  united 
to  the  fame  fpiritual  body,  the  church.  We  are  call- 
ed to  the  fame  heavenly  hope.profefs  the  fame  faith 
and  worlhipthe  fame  greatParent  in  thenameof  the 
fame  Mediator.  We  acknowledge  the  fame  gofpel, 
which  uniformly  requires  fincerity  and  truth,  for- 
bids all  unri^^hteoufnefs  and  deceit,  and  denounces 
the  wrath  of  God  againft  every  one  that  loveth  and 
maketh  a  he. 

If  then  wcwalkin  guile  and  deceit — if  we  pra6life 
the  vile  arts  of  difhonefty,  we  palpably  contradii5l 
our  human,  and  efpecially  our  chtiftian  character. 
— We  a6l  in  opposition  to  the  nature  of  God,  the 
didates  of  reafon,  the  example  of  Chrift,  the  in- 
fluence of  the  Spirit,  the  precepts  of  the  gofpel,  th.* 
peace  of  ci>''il,and  religious  fociety,  our  mutual  re- 
lation, and  the  hopes  of  heaven. 

Our  fubjeft  leads  us  to  reflt6l  on  the  excellency 
of  the  chridian  religion,  which,  while  it  points  oat: 
the  way  to  future  glory,  provides  for  the  prefent 
peace  and  fecurity  of  human  fociety.  If  we  would 
always  fpeak  with  that  candor  and  fimplicity,  and 
a6l  with  that  fairnefs  and  probity,  which  the  gofpel 
recommends,  there  would  be  no  angry  contentions 
and  bitter  animolities  ;  families  would  fubfift  in 
harmony;  neighborhoods  would  enjoy  tranquillity; 
communities  would  be  free  from  diflurbances  ; — 
fuits  at  law  would  rarely  be  known  ;  and  contro- 
verfies,  when  they  happened,  would  be  peaceably 
adjufted  and  equitably  terminated.  It  is  the  want 
©f    this    undifTembled    goodnefs    and    undifguifed 


354  ^"^^"  ^/^^^^  ^C'    [Serm.  XXVir, 

friendfliip,    which   occafions  moft  of   the  difq.uiet- 
udes  attend! nor  the  focial  hfe. 

We  fee  the  danger  of  profane  language,  as  it  nat- 
urally leaf's  !o  th  grolTefl  kind  of  falfehood,  even: 
to  perjury  in  public  teUimony.  The  man  who  al-  * 
ways  fpeaks  wiih  a  lacred  regard  to  truth,  eftab- 
lifties  a  charafter  f  r  veracity  .which  (lamps  a  cred- 
it on  his  word,  and,  in  ordinary  cafes,  fupeifedes 
the  nectflity  of  an  oath.  If  lying  had  never  been 
known,  oaths,  for  the  decifion  of  controverfies, 
would  nevtir  have  been  introduced.  The  man, 
who  accuftoms  himfelf  to  fwearingj  in  common  dif- 
courfe,  acknowledges  the  infufficicncy  of  his  fimple 
declaration,  and  holds  up  to  the  world  a  charafter 
of  doubtful  veracity.  But  if  his  veracitv  is  doubt- 
ful, his  oath  will  not  command  belief;  for  the 
man,  who  is  accu domed  to  profanenefs,  may  as  ea- 
fily  learn  to  pe'jure  himfelf,  as  the  mm  habituated 
to  little  falfehoods  can  learn  to  prevaricate  in  im- 
portant matters. 

We  fee  how  dangerc;us  it  is  to  pra6life  thofe  di- 
verfions,  which  are  attended  with  temptations  to 
fraud.  In  this  view,  gaming  for  money  muft  uni- 
verfally  be  condemned.  Where  any  thing  is  dei- 
pending  on  the  iffue,  there  is  a  flrong  inducement 
to  artifice  and  deception.  Men  excufe  fraud  in 
this  cafe,  becaufe  it  is  only  gaming,  not  bufmefs. — 
But  a  habit  of  deceit  acquired  in  gaming,  is  eafily 
carried  into  more  important  tranfactions. 

We  Ihould  educate  our  children  m  a  regard  to 
truth,  and  cxescifc  over  them  a  government  which 
may  fpcak  its  facred  importance. 

In  a  word  this  fliouid  be  our  rtfolution  and  care, 
that  in  fimplicity  and  godiy  uncerity,  not  with 
flefiily  wifdom,  but  by  the  grace  of  God,  we  will 
have  cur  converfation  in  the  world. 


SERMON     XXVIIL 


EPHESIANS  Iv.  26,  27. 

jBe  ye  angry  and  Jin  not  ;  let  not  the  fun  go  down  on 
your  wrath  ;  neither  give  place  to  the  devil. 

1  HE  Apoflle,  having  taught  the  ne- 
ceffity  of  being  renewed  in  the  Spirit  of  the  mind, 
proceeds  to  inculcate  the  feveral  virtues  which 
form  the  charafter  of  the  new  man.  The  firft 
which  he  mentions  is  fincerity,  or  a  ftrift  regard  to 
truth  in  our  common  converfations.  The  next  is 
that  containeti  in  the  words  now  read,  which  is 
meeknefs,  or  the  government  of  our  pafiions.     "  Ye 

have  been  taught that  ye  put  on  the  new  man, 

which  after  God  is  created  in  righteoufnefs  and 
true  holinefs.  Wherefore  putting  away  lying, 
fpeak  every  man  truth  wiih  his  neighbor.  Be  an- 
gry, and  Jin  not."  This  precept  is  very  properly 
fubjoined  to  the  former.  Falfehood  in  fpeech  of- 
4ten  proceeds  from  excefs  of  paflion.  If  we  would 
■govern  our  tongues,  we  muft.  rule  our  fpirits.  He 
who  puts  away  lying,  and  fpeaks  only  truth  with 
his  neighbor,  does  not  indulge  immoderate  anger, 
for  this  inflames  the  tongue,  and  thus  fets  on  fire 
the  courfe  of  nature,  nor  does  he  give  place  to  the 
devil,  for  he  was  a  liar  from  the  beginning,  and  a- 
bode  not  in  the  truth. 


356  Duties  vf  the  [Serm.  XXVIII. 

We  will,  firft,  flate  the  meaning  of  this  precept, 
"  Be  angry,  and  (in  not,"  and  fhew,  in  what 
cafes  we  may  innocently  be  angry — next,  mendon 
fome  inftances  of  finful  anger — finally,  conhder  in 
connexion  with  this  precept,  the  caution,  •'  not  to 
give  place  to  the  devil.'* 

I,  We  will  ftdte  the  meaning  of  this  precept, 
*'  Be  angry,  and  fin  not ;"  and  fhcw  how  far  anger 
may  be  innocent. 

Thefe  words  are  not  an  injun6lion  to  be  angry  ; 
but  a  'caution  not  to  fin.  when  we  are  angry.  An- 
ger is  one  of  the  natural  paflions.  Th^  re  are  oc- 
cafions  on  which  it  will  involuniarily  arii'e.  There 
feems  to  be  no  more  neceffity  for  commanding  us, 
in  general,  to  be,  or  not  to  be  angry,  th^n  there  is 
for  enjoining,  or  forbiddmg  hunger,  third,  defire, 
or  fear.  But  as  there  is  fpecial  dangtr  of  fin,  when 
anger  is  awakened,  fo  there  was  great  propriety  in 
the  caution,  *'  Sin  not  in  your  anger."  This  evi- 
dently is  the  Apoftle's  meaning. 

That  we  may  form  a  more  accurate  judgment, 
how  far  anger  is  innocent,  and  when  it  becomes 
jinful,  it  will  be  neceffary  to  confider,  what  anget 
is  in  itfelf,  feparate  from  the  excelTes  and  irregu- 
larities, which  ufually  attend  it. 

Anger  is  a  difpleafure  and  uneafinefs  of  mind, 
arinng  from  the  apprehenfion  of  injury  or  wrong, 
and  accompanied  with  a  defire  to  prevent  or  re- 
move it. 

Mere  evil  or  pain  is  fiot  the  proper  obJ€6t  of  aa- 
ga- ;  but  it  is  evil  defigncd,  or  fupp of ed  to  be  de- 
figned  ;  or  what  we  call  injury.  To  be  angry  at 
providential  calamities  is  impietv.  To  be  angry  at 
the  inanimate  inflruments  of  mifchief,  or  at  the  nat- 
ural anions  of  brutes  is  peevijhnefs.  But  the  in- 
juries done  to  us,  or  intended  againft  us  by  ration- 
al creatures,  julUy.'caufe  difpleafure,  or  refent- 
ment.  Whethsr^he  injury  immediately  fall  onus 
or  on  other?,   i:  may  be  an  object  of  difpleafure  , 


Serm.  XXVIII.]       Chrijlian  Religion,  357 

but,  in  the  former  cafe,  the  reCentment  willbemore 
fenfible  and  adive,  becaufe  the  principle  of  felf- 
prefervation  operates  more  fuddenly  and  power- 
fully, than  the  principle  of  compaflion  for  others. 

This  difpleaTure  at  injury  implies  a  defire  to  re- 
move, or  prevent  it.  We  cannot  be  willing  to  fuf- 
fer  an  evil  which  we  think  to  be  malicioufly  in- 
tended, or  unjuflly  inflifted.  A  principle  of  pie- 
ty may  compofe  and  calm  our  fpirits  under  injur- 
ies, and  reftrain  us  from  violent  methods  of  re- 
drefs  ;  but  the  injuries  themfelves  will  be  painful, 
while  they  are  felt,  and  tolerable  only  until  they 
can  be  innocently  removed. 

When  violence  approaches  our  perfons,  or  our 
properties,  the  iirft  riling  of  refentment  is  certainly- 
innocent.  It  is  only  the  call  of  nature  to  put  oar- 
felves  in  a  pofture  of  defence,  and  to  ward  off  the 
impending  evil. 

As  we  naturally  love  life,  fo  we  have  an  innate 
defire  of  efteem.  Any  contempt  or  reproach  of- 
fered to  our  characters,  unavoidably  excites  dif- 
pleafure,  and  prompts  us  to  felfvindication.  And 
we  have  the  fame  right  to  guard  our  reputations 
as  our  perfons.  Our  feelings,  in  both  cafes,  urge 
us  to  defend  ourfelves  ;  but  reafon  and  piety  muft 
prefcribe  the  means,  and  prudence  guide  us  in  the 
ufe  of  them. 

We  feel  not  only  for  ourfelves,  but  for  others. 
Compaflion  is  a  natural  fentiment,  as  well  as  felf- 
love.  The  fight  of  a  danger  threatening  our  fel- 
low creatures,  roufes  ns  to  interpofe  for  their  pro- 
tection.  We  fympathize  with  others  in  their  grief, 
tven  though  we  know  not  its  caufe.  But  we  never 
fympathize  with  them  in  the  violent  paroxifms 
of  their  anger.  We  rather  feel  for  thofe  who  are 
the  objefts  of  this  paflion,  and  exert  ourfelves  td 
defend  them  againft  it. 

Farther  :  As  there  is,  in  our  nature,  a  principle 
of  refentment  againft  injury  ;  fo  there  is,  in  a  vir- 
Z 


358  Duties  of  the.         [Serm.  XXVIII. 

tuous  temper,  a  holy  difpleafure  againft  moral  ev* 
il  ;  and  this  is  fometimes  in  fcripture  called  anger. 
It  is  faid,  in  commendation  of  the  Ephefians,  that 
*'  they  could  not  bear  them  who  were  evil."  When 
Mofes,  defcending  from  the  mount,  beheld  the  If- 
raelites  worfhipping  a  golden  calf,  his  anger  was 
exceeding  hot,  and,  in  the  heat  of  his  indignation^ 
he  caft  down  and  brake  the  tables  of  ftone  which 
were  in  his  hands.  It  is  to  be  remarked,  however, 
that  he  did  not  break  the  tables,  before  he  came 
within  vievvr  of  the  idolaters  ;  fo  that  by  this  aflion 
he  ftrongly  teftified  his  holy  refentment  of  their 
horrid  impiety.  When  David  heard  Nathan's  fto- 
ry  concerning  the  rich  man,  who,  fparing  his  own 
ilocks,  had  taken  a  poor  neighbor's  only  lamb  to 
make  an  entertainment  for  his  friend,  "  his  anger 
was  greatly  kindled  againfl  the  man  who  had  done 
this.'*  The  virtuous  principle  rofe  in  honefl;  in- 
dignation againfl  fuch  an  inhuman  a6lion.  When 
our  divine  Lord  perceived  the  prodigious  obllina- 
cy  of  the  Pharifees,  "  he  looked  about  upon  them 
with  anger,  being  grieved  for  the  hardnefs  of  their 
hearts."  This  example  fhews,  that  reproof,  in 
cafes  of  great  and  obftinate  wickednefs,  ought  to 
be  adminillered  in  fuch  a  manner,  as  will  exprefs 
both  a  compalTionate  concern  for  the  offenders, 
and  a  virtuous  indignation  againfl  their  vices. 
Eli's  reproof  to  his  ungodly  fons  was  much  too 
foft  and  gentle,  when  he  faid,  "Why  do  ye  fuch 
things  ?  I  hear  of  your  evil  dealings  by  all  this 
people.  It  is  no  good  report  that  I  hear  of  you. 
Ye  make  the  Lord's  people  to  tranfgiefs." — 
He  was  not  only  a  father,  but  a  priefl  and  a  mag- 
iflrate  ;  and  he  ought,  in  this  cafe,  to  have  afled 
with  greater  authority.  God  therefore  fays,  *'  I 
will  judge  the  houfe  of  Eli  forever,  for  the  iniqui- 
ty which  he  knoweth,  becaufe  his  fons  made  them- 
felves  vile,  and  he  reflrained  them  not." 
We  have  fhewn  how  far  anger  is  innocent. 


Serm.  XXVIII.]       Chrijlian  Religicn.  35^ 

II.  We  proceed  to  fhew,  in  fome  inftanccSj  when 
it  becomes  iinful. 

1.  Anger  is  finful,  when  it  rifes  without  caufc, 
*'  Whofoever,"  fays  our  Lord,  "  ihall  be  angry 
with  his  brother  without  a  caufe,  fhall  be  in  dan- 
ger of  the  judgment." 

Confidering  the  imperfeftion  of  human  nature, 
and  the  various  interefts,  habits  and  educations  of 
mankind,  you  may  expe£l  often  to  meet  with  things 
not  perfe6lly  agreeable  to  your  wifhes  and  feelings. 
If  you  will  fuffer  yourfelf  to  be  vexed  and  diflurb- 
ed  with  every  trivial  affront,  every  difrefpe6lful 
word,  every  oppofition  to  your  opinion,  every 
negle£t  of  thie  little  pundilios  of  ceremony,  you 
may  be  in  continual  vexation  of  Spirit.  It  is  a 
weak  and  vain  mind,  that  can  difpenfe  with  no 
little  errors  in  other  people's  fentiments,  and  bear 
with  no  faults  in  their  behavior.  Before  you  ex- 
pe6l  perfeftion  in  your  neighbors,  attain  to  per- 
fe6lion  yourfelf.  Before  you  demand  that  ail  men 
Ihall  pleafe  you,  ftudy  to  pleafe  all  men  in  all 
things.  The  more  careful  you  are  to  gratify  the 
humors  of  others,  the  more  eafily  you  will  over- 
look or  pardon  their  failings. 

2.  Rajh  anger  is  finful.  "  Be  not  hafty  in  thy 
Spirit  to  be  angry." — *'  Be  flow  to  wrath." 

You  fuppofe  your  neighbor  has  done  you  an  in- 
jury; — but  poflibly  you  miftake  the  cafe — exam- 
ine it  coolly — go  and  converfe  with  the  man — hear 
what  he  has  to  fay — admit  every  reafonable  ex- 
cure.  If  you  are  angry  before  you  know  there  is 
caufe,  you  are  angry  without  caufe.  "  Charity 
fuffers  long  and  is  kind  ^  it  is  not  eafily  provok- 
ed ;  it  beiieveth  all  things,  and  hopeth  all 
things." 

3.  Anger  is  finful,  when  it  exceeds  the  demerit  of 
its  caufe  ;  for  fo  far  as  it  overrates  the  offence,  it 
is  without  caufe. 

Z  2 


360  Duties  of  the         [Serm.  XXVIII. 

Anger  is  a  felfifli,  blind,  heady  paffion  :  It  is  ex- 
tremely apt  to  aggravate  injuries  by  adding  fi6li- 
tious  circumftances.  If  you  meet  with  a  provoca- 
tion, fland  upon  your  guard  :  You  are  in  greater 
danger  from  your  pafTion  within,  than  from  the 
fuppofed  enemy  without.  Hearken  not  to  its  in- 
flammatory fuggeftions  :  Liften  rather  to  the  foft 
and  kind  voice  of  Charity  ;  fhe  will  tell  you  to 
mitigate  the  offence  j  fhe  will  caution  you  not 
fully  to  depend  on  the  judgment  which  anger  has 
formed  ;  but  to  make  fome  deduftions  from  it  ; 
fhe  will  advife  you  to  judge  equitably,  and  not  ac- 
cording to  the  firft  appearance. 

4.  Anger  is  fmful,  when  it  breaks  out  into  inde- 
cent, reviling  and  reproachful  language, 

Mofes,  though  exceedingly  meek  in  his  genera! 
temper,  once  fell  into  fuch  a  fudden  heat  of  paf- 
fion,  that  he  fpake  unadvifedly  with  his  lips.  For 
this  tranrgreffioTi,  he  was  denied  the  privilege  of 
entering  into  Canaan.  Our  Savior  has  warned  us, 
that  if  we  exprefs  our  anger  in  terms  of  reproach 
and  contempt  againll  our  brethren,  we  expofe  our- 
felves  td  an  aggravated  punilhment.  It  is  the  ad- 
vice of  an  apoftle  of  Chrift,  *'  Be  pitiful,  be  cour- 
teous, not  rendering  railing  for  railing,  but  con- 
trariwife,  bleffing ;  knowing,  that  hereunto  ye  are 
called,  that  ye  fhould  inherit  a  bleffing."  This  ad- 
vice comes  to  us  recommended  and  enforced  by 
the  example  of  Chrift  htmfelf,  "who,  when  he  was 
reviled,  reviled  not  again  ;  when  he  fuffered  threat- 
ened not,  but  committed  himfelf  to  him  whojudg- 
eth  righteoufly."  The  obfervation  of  Solomon  is 
often  verified  in  experience,  *'  A  foft  anfwer  turn- 
€th  away  wrath,  but  grievous  words  ftir  up  anger. 

5.  Anger  is  fmful,  when  it  prompts  to  defigfl^s, 
©r  a£ls  of  revenge. 

The  divine  law  authorifed  a  judge,  when  an  injured 
perfon  applied  to  him  for  redrefs,  to  give  an  eye  for 
an  eye,  and  a  tooth  for  a  tooth,     The  Jewifti  doc« 


Serm.  XXVIII.]     Chrijlian  Religion,  361 

tors  hence  abfurdly  inferred,  that  the  party  injur- 
ed, not  only  was  bound  to  demand  retaliaiion,  but 
jnight  execute  with  his  own  hand  fuch  a  meafure 
of  revenge  as  the  law  prefcribed.  This  pervernon 
of  the  law  our  Lord  condemns  ;  and,  on  the  con- 
trary, teaches  his  difciples,  that  they  are,  in  no  cafe, 
to  revenge  an  injury  ;  and  that,  in  many  cafes,  ef- 
pecially  where  the  injury  is  but  fmall,  on  fuch  a$ 
may  be  borne  without  great  inconvenience,  it  is 
better  to  pafs  it  by  unnoticed,  or  overcome  it  by 
goodnefs,  than  to  provoke  frefti  injuries,  and  per- 
petuate a  contention,  by  feeking  redrefs  in  law. 
*'  Ye  have  heard,"  fays  he,  "  that  it  hath  been  faid. 
An  eye  for  an  eye,  and  a  tooth  for  a  tooth  :  But  I 
fay  unto  you,  that  ye  lefift  not  evil ;  but  whofoev- 
er  (hall  fmite  ihee  on  thy  right  cheek,  turn  to  him 
the  other  alfo ;  and  if  a  man  will  fue  thee  at  the 
law  and  take  away  thy  coat,  \tt  him  have  thy  cloak 
alfo ;  and  whofoever  (hall  compel  thee  to  go  a 
mile,  go  with  him  twain/'  To  the  fame  puipofe 
is  the  inflru6lion  given  by  St.  Paul  to  the  Romans. 
*•  Blefs  them  who  perfecute  you — blefs  and  curfe 
not — recompenfe  to  no  man  evil  for  evil — provide 
things  honeft  in  the  fight  of  all  men— avenge  not 
yourfelves,  but  rather  give  place  to  his  wrath,  who 
hath  faid,  Vengeance  is  mine  ;  I  will  repay — there- 
fore if  thine  enemy  hunger,  feed  him  ;  if  he  thirft» 
give  him  drink ;  for  in  fo  doing,  thou  fhalt  heap 
coals  of  fire  on  his  head.  Be  not  overcome  of 
fvil,  but  overcome  evil  with  good." 

6.  Anger  is  criminal,  when  it  fettles  into  malice^ 
Though  you  fhould  not  in  word  or  aQion,  at- 
tempt any  thing  like  revenge ;  yet  if  you  are 
continually  brooding  over  a  fuppofed,  inju- 
ry ;  ftudying  to  aggravate  it ;  calling  up  in  your 
mind  a  thoufand  unfavorable  fentimtnts  concern- 
ing him  who  has  done  it  ;  liftening  with  pleafure 
to  every  evil  thing  which  you  hear  of  him  ;  and, 
contemplating  with  delight  every   misfortune  ihiit. 

Z3 


3^2  Duties  of  ths       [Serm.  XXVIII. 

befals  him  ;  you  are  guilty  in  the  eyes  of  that 
Being  who  looketh  on  the  heart,  and  who  hath 
faid,  "  Thou  fhalt  not  hate  thy  brother  in  thy 
heart — thou  fhalt  not  avenge,  nor  bear  any  grudge 
againfl  the  children  of  thy  people  ;  but  thou  ftialc 
love  thy  neighbor  as  thyfelf."  It  is  this  indulgence 
of  anger,  which  the  Apoftle  feems  chiefly  to  intend, 
when  he  cautions  againft  finful  paflion  ;  for  he 
immediately  adds,  "  Let  not  the  fun  go  down 
upon  thy  wrath."  A  wife  man  may  he  furprifed  by 
'  anger ;  bat  it  re/is  only  in  the  bofom  of  fools. 

We  proceed  to  obferve, 

III.  To  this  caution  againft  finful  anger  the  A- 
poille  fubjoins  another,  which  is  nearly  connected 
with  it,  *'  Neither  give  place  to  the  devil." 

By  placing  thefe  two  cautions  together,  the  A- 
poftle  intimates,  that  finful  paffion  often  arifes 
from  the  influence  of  the  devil  ;  and  that,  when 
pafiion  prevails,  we,  in  a  peculiar  manner,  give 
place  to  this  malignant  fpirit,  and  yield  ourfelve* 
to  his  power. 

"  Every  man  is  tempted,  when  he  is  drawn  a- 
way  of  his  own  lulls  and  enticed."  And  it  is  by 
means  of  thefe  lufts,  that  the  adverfary  finds  free 
accefs  to  the  human  mind.  Againft  the  great  Re- 
deemer he  gained  no  advantage,  becaufe  he  found 
in  him  no  unruly  paiTion,  or  irregular  inclination. 
<'  He  that  is  born  of  God,  keepelh  himfelf,  and 
that  wicked  one  toucheth  him  not."  But  "  he 
works  in  the  children  of  difobedience ;"  for  "  they, 
walk  according  to  the  courfe  of  this  wrorld,  fulfill- 
ing the  de fires  of  the  flefti  and  of  the  mind." 

If  then  you  would  not  give  place  to  the  devil, 
fee  that  you  fubdue  your  lufts  and  rule  your  fpir- 
its.  Thefe  are  the  traitors  within,  who  hold  a 
correfpondence  with  the  enemy,  and  fecreily  open 
to  him  the  gates  of  the  fortrefs.  By  flaying  thefe, 
you  will  fruflrate  his  defigns  againft  you.  They 
lyho  repent  and  acknowledge  the  truth,   are  faid  to, 


Serm.  XXVIII.]     Chrijiian  Religion,  363 

*'  recover  themfelves  out  of  the  fnare  of  the  devil, 
by  whom  they  were  taken  captive  at  his  will."  As 
ihefe  Ephefians  had  been  "  taught  to  put  off,  coi^- 
cerning  their  former  converfation,  the  old  man, 
which  is  corrupt,  according  to  deceitful  lufls," 
it  might  be  expeded,  that  "  they  would  refifl  the 
devil,"  and  no  more  permit  him  to  work  in  them., 
as  he  had  done,  "  while  they  all  had  their  conver- 
fation in  the  lufts  of  the  flefli." 

Your  firft  care  then  muft  be  to  "  abftain  frorn 
flefhly  lufts,  which  war  againfl  the  foul  ;"  to  rc- 
ftrain  the  exceffes,  and  correft  the  irregularities  of 
paffion,  and  fhun  thofeevil  communications,  which 
corrupt  good  manners. 

Be  watchful  againft  the  temptations  which  moft 
eafily  befet  you,  and  keep  yourfclves  from  your 
own  iniquity.  Get  acquainted  with  yourfclves, 
learn  the  bias  of  your  conflitution,  obferve  your 
predominant  paffions,  and  guard  the  weak  fide, 
where  the  enemy  will  be  moll  likely  to  make  an 
affault,  and  will  moft  eafily  effeft  an  entrance. 

Withftand  the  beginning  of  temptations .  When 
evil  thoughts  and  dangerous  paffions  move  within 
you,  immediately  difpoffefs  them.  Let  them  not 
lodge  there ;  *'  for  when  luft  hath  conceived,  it 
bringeth  forth  fin  ;  and  fin,  when  it  is  finiflied, 
bringeth  forth  death." 

In  all  your  important  concerns  ;  efpccially  in 
matters  which  relate  to  religion,  a6l  with  calmnefs 
and  deliberation.  *'A  prudent  man  will  look  well 
to  his  goings  ;  but  the  foolifh  pafs  on  and  are 
puniftied."  If  you  haftily  obey  every  fuggeftion, 
and  blindly  follow  every  impulfe,  you  have  no  fe- 
curity  ;  you  are  taken  captive  by  Satan  at  his  will. 
When  a  thought  is  fuggefted,  or  an  inclination  ex- 
cited, examine  it  before  you  comply  with  it — in- 
quire, whether  it  be  agreeable  to  rcafon  and  the 
word  of  God  ;  whether  it  be  of  a  holy  tendency  ; 
what  effect  the  indulgence  of  it  will  have  on  your, 
Z4 


364  Duties  of  the         [Sefim.  XXVIII. 

temper  ;  what  will  be  the  confequenx:es  of  it  to  oth- 
ers ;  and  admit,  or  rejed  it,  according  to  the  refult 
of  thofe  inquiries. 

That  you  may  not  give  place  to  the  devil,  arni 
yourfelves  with  the  fword  of  the  Spirit,  which  i^ 
the  word  of  God.  Thus  did  the  Captain  of  our 
falvation.  Satan  tempted  him  to  fa.ife  worQiip  ; 
Jefus  replied,  "  It  is  written,  Thou  ifhalt  worfhip 
the  Lord  thy  God."  Satan  perverted  the  fcripture 
to  encourage  a  rafh  confidence  in  God's  promife. 
The  Savior  anfwered,  "  It  is  written,  Thou  ftialt 
not  tempt  the  Lord."  Store  your  minds  with 
fcriptural  knowledge,  that  you  may  always  have  an 
argument  ready  againft,  every  evil  fuggeftion.  At- 
tend to  the  plain,  obvious,  literal  fenfe  of  fcrip- 
ture, and  govern  yourfelves  by  it,  that  you  may 
not  be  mi  fled  by  the  flight  and  craft  of  them  who 
lie  in  wait  to  deceive. 

The  divine  vrord  will  furnifh  you  with  an  an- 
fwer  to  every  temptation,  and  an  argument  againll, 
every  fm.  |f  you  perceive  an  evil  thought  or  paf, 
iion  ftirring  within  you,  confront  it  by  fome  per- 
tinent pafTage  of  facred  writ.  It  doubts  fhould  a« 
yife  concerning  any  do6lrine  of  religion,  go  to  the 
word  of  God  and  inquire,  whether  it  is  clearly  and, 
exprefsly  taught  there  :  If  it  is  ;  then  fubmit  to  its 
genuine  influence  ;  and  ftudy  no  evalions  to  pacify 
a  guilty  confcience.  If  you  are  tempted  to  an  ac- 
tion, which  the  word  of  God  evidently  condemns; 
contrive  no,  9X(pufes  and  palliations  ;  but  fay  with 
the  patriaidi,  "  How  can  I  do  this  great  wicked,- 
xiefs,  and  fin  againft  God  ?"  If,  under  a  fuppofed 
injury,  paflion  urges  you  to  fome  violent  meaCures 
for  redrefs,  remember  the  words  of  the  Apollle, 
•  "  Dearly  beloved,  avenge  net  yourfelves,  but  rath- 
er give  place  to  wrath  i"  i.  e.  give  place  to  the 
wrath  and  juflice  of  God,  for  vengeance  belongs  to 
him.  If  religion  is  reprefcnted  in  a  difcouraging 
Tight ;  inquire  whether   this  is  the   light  in  which 


SiRM.  ^XVIII.]     Chrijlian  Religion.  365 

the  Savior  exhibits  it.  Think  of  his  kind  invita- 
tion and  promife,  "  Come  unto  me,  all  ye  that  la- 
tor,  and  are  heavy  laden,  and  I  will  give  you  reft. 
Take  my  yoke  upon  you,  and  learn  of  me,  for  I 
am  meek  and  lowly  in  heart,  and  ye  fhall  find  reft 
to  your  fouls  ;  for  my  yoke  is  eafy,  and  my  burden 
is  light.  If  you  excufe  yourfelves  from  prayer,  or 
any  other  duty,  under  a  notion  that  you  are  not 
lit  for  it,  and  ftiall  confequently  incur  greater  guilt 
in  the  obfervance,  than  in  the  neglefl  of  it,  look  in- 
to the  Bible,  and  fee  whether  thefeare  notexprefs- 
ly  enjoined  on  ally  without  diftinftion,  and  wheth- 
er your  excufe  is  once  admitted  there.  If  you  are 
tempted  to  delay  the  wprk  of  religion  ;  hear  what 
the  fcripture  fays;  "  Boaft  not  of  tomorrow" — 
*' Behold  now  is  the  accepted  time."  Are  you  in- 
clined to  entertain  loofe  thoughts  of  the  na- 
ture of  religion  ?  Attend  to  the  Savior's  words  : 
*'  Strive  to  enter  in  at  the  ftrait  gate,  for  many  will 
feek  to  enter  in,  and  fhall  not  be  able." 

Thus  you  are  to  repel  thje  temptations  which  ap- 
proach you. 

•  Again  :  That  you  may  not  give  place  to  the 
devil,  take  lime  to  confider,  whether  any  motive 
fuggefted  in  favor  of  Cn  is,  in  its  nature,  fo  power- 
ful, as  the  arguments  which  the  fcripture  offers  a- 
gainft  it.  Apply  to  yourfelves  the  Apoftle's  expof- 
tulations  with  the  Romans  :  "  What  fruit  had  ye 
then  in  thofe  things,  whereof  ye  areiiow  afhamed  ? 
For  the  end  of  thofe  things  is  death."  Employ 
yourfelves  in  pious  meditations,  in  prayer,  and  in« 
converfe  with  the  word  of  God.  When  Satan 
finds  a  foul  empty  and  fwept  of  every  ferious 
thought  and  dilpofition,  he  enters  in  and  dwells 
there.  They,  in  whom  he  dwells,  are  fuch  as  give 
him  place.  They  who  refift  him,  find  him  a  con- 
querable enemy. 

We  fometimes  complain  of  temptations  ;  but  our 
greateft  danger  is  from  ourfelves.     They    will  n(>t 


366 


Duties  of  the,  &c.     [Serm.  XXVIII, 


effenlially  injure  us,  unlefs,  by  the  indulgence  of 
fome  criminal  paffion,  we  give  them  place.  The 
befl  men  m^^.y  be  molefted  hf  the  adverfary ;  but 
fteady  vigilance,  and  firm  refiftance,  will  give  them 
the  vifl^ory.  The  God  of  peace  will  bruife  Satan 
under  iheir  feet. 

To  conclude  :  Let  us  confider  the  danger  to 
which  we  are  expofed  from  the  bufy  malice  of  evil 
fpirits  ;  and  remember  that  our  danger  is  then  the 
greaLeft,  when  our  paffions  rife  the  higheft.  Let 
us  be  fober  and  vigilant,  becaufe  our  adverfary  the 
devil,  gocth  about,  feeking  whom  he  may  devour; 
Him  let  us  refift,  ftedfaft  in  the  faith  ;  thus  the 
God  of  all  grace,  who  hath  called  us  to  his  eternal 
glory  by  Chrifl  Jefus,  will  make  us  perfe61:,  eftab- 
}i(h,  ftrengthen  and  fettle  us.  To  Him  be  glory 
and  dominion  for  ever  and  ever.     Amen. 


SERMON       XXIX. 


EPHESIANS  iv.  28 

Let  him  that  Jlole,  Jltal  no  more  ;  hut  rather  let  him 
labor,  working  with  his  hands  the  thing  which  ii 
good,  that  he  may  have  to  give  to  him,  that  need^ 
€th. 

1  HEvSE  words  may  be  tonfldered  as 
an  explanation  of  the  eighth  command  in  the  dec- 
alogue, which  fays,  "  Thou  fhalt  not  fteal."  This 
command,  by  natural  conilruflicn,  forbids  all  in- 
juries to  our  neighbor's  property;  and  confequently 
requires  us  to  procure  the  necelTaries  of  li/e  by  our 
own  induftry.  "  Let  him  that  ftole, fleal  no  more; 
but  rather  let  him  labor." 

We  w^iU  illuftrate  the  text  in  feveral  obferva- 
tions. 

I.  Here  is  a  general  prohibition  of  theft. 

This  prohibiiionfuppofes  diflindl  rights  and  fep- 
arate  properties.  If  it  had  been  the  intention  of 
the  great  Lord  of  all  things,  that  his  fervants  fhould 
ufe  his  goods  in  common,  he  never  would  have  en- 
a6led  a  law  againft  flealing  ;  for  whei'e  one  man 
has  no  property  diftinft  from  another,  there  is  no 
TOom  for  the  crime,  and  no  occaGon  for  a  law  a- 
gainft  it.  If  each  man  has  a  perfonal  diftinflion 
from  all  others;  and  if  his  Umbs,  (kill,  invention^. 


368  Duties  of  the         [Serm.  XXIX. 

and  labor  are  his  own,  and  not  his  neighbors,  then 
the  fruits  of  his  fludy,  induftry  and  enterprife  be- 
long to  himfelf,  and  to  no  one  elfe.  And  whatev- 
er he  obtains  by  means  not  injurious  to  others,  he 
has  a  right  to  pofTefs,  and  none  has  a  right  to  take 
it  from  him,  either  by  violence  or  artifice.  By  the 
prohibition  of  robbery,  theft  and  fraud,  God  has 
confirmed  to  every  man  his  property,  and  warned 
others  not  to  invade  it. 

We  are  placed  in  a  ftate  of  mutual  dependence. 
No  man  poffelTes,  or  can  alone  procure  every  thing 
which  he  wants  ;  but  each  muft  receive  fomething 
fiom  another.  There  is  among  men  a  great  di- 
verfity  of  talents,  abilities  and  conditions.  Some 
have  (hength  and  others  flcill — fome  have  riches, 
others  capacity  for  labor.  The  rich  need  the  poor 
Hian's  labor;  the  poor  need  the  rich  man's  fuper- 
fluity  ;  all  need  mutual  affiflancc.  It  was  the  de- 
fign  of  providence,  that  we  ftiould  live  in  fociety 
and  fubfiflbj?  reciprocal  aid.  And  this  aid  fhould 
b«  voluntary*  The  rich  have  no  right  to  exaft  the 
poor  man's  fervice  without  his  confent,  or  to  ufe  it 
without  wages  ;  nor  have  the  poor  a  right  to  take 
the  rich  man's  property  vv'ithout  his  knowledge,  or 
without  compenfation.  In  fhort  no  man  has  a, 
right  to  live  at  the  expenfe  of  others,  while  he  can 
live  by  his  labor,  or  to  fupport  himfelf  by  any 
Itind  of  labor,  that  is  injurious  to  his  neighbors. 

Stealing,  in  common  acceptation,  is  "  taking  and 
carrying  away  another's  goods  in  a  fecret  manner, 
and  w'idrjut  his  confent."  But  this  fpecies  of 
wrong  is  not  the  only  thing  forbidden  in  the  divine, 
law,  under  the  name  of  ftealing;  for  the  reafon  of 
the  laiv  extends  to  every  kind  of  deception  and 
fraud,  by  which  one  canMnjure  the  property  of  an- 
other. The  Apollle  oppofes  labor  to  theft ;  and, 
therefore  m  his  idea  of  theft  are  included  all  thofe. 
unjufl  methods, which  men  take  for  a  maintenance, 
rather  than  apply  thetnfejves  to.  labor.     If  the  in- 


Serm.  XXIX.]        Chrijlian  Religion.  §69 

jury  done  to  our  neighbor  is  that,  which  makes 
dealing  criminal,  then  it  is  criminal  to  transfer  to 
ourfelves  his  property  in  any  other  way  which  is 
injurious  to  him.  *'  Ye  fhall  not  ileal,"  fays  Mo- 
fes,  "  nor  deal  falfely,  nor  lie  one  to  another,"-—— 
"  Thou  (halt  not  defraud  thy  neighbor,  nor  rob 
him,  nor  fhall  the  wages  of  him  that  is  hired  abide 
with  thee  until  the  morning."  The  Apoftla  fays, 
*'  Let  no  man  go  beyond,  nor  defraud  his  brother 
in  any  matter ;  for  the  Lord  is  the  avenger  of  ail 
fuch."  We  muft  therefore  underftand  the  prohi- 
bition in  the  text,  as  relating  to  every  unfair,  indi- 
re6t,  difhonefl  way,  by  which  one  may  transfer  to 
himfelf  the  property  of  another  ;  whether  it  be  un- 
faithfulnefs  to  a  truft  repofed  in  him;  the  embez- 
zlement of  goods  committed  to  him  ;  contrafting 
debts  without  ability  or  intention  to  pay  them ;  fe- 
creting  and  detaining  loft  things  which  he  has 
found  ;  taking  advantage  of  men's  ignorance  or  ne- 
ceflity  in  dealing  with  them  ;  making  falfe  preten- 
fions  of  poverty  or  infirmity  to  obtain  alms;  difa- 
bling  himfelf  by  extravagant  expenfe,  or  by  vol- 
untary alienation  of  property,  from  fatisfying  the 
juft  demands  of  creditors  ;  or  any  other  deceitful 
artifice  ;  for  in  all  fuch  cafes,  he  takes  that  from 
his  neighbors,  which  they  did  not  freely  and  un- 
derflandingly  confent  to  part  with. 

.  II,  This  prohibition  of  theft  is  a  virtual  injunc- 
tion of  labor.  For  if  a  man  may  not  live  at  the  ex- 
penfe of  others,  he  muft  live  at  his  own  ;  and  if  he 
has  not  the  means  of  fubfiftence,  he  muft  labor  to 
acquire  them.  The  Apoftle  fays,  *'  Let  him  that 
ftole,  fteal  no  more,  but  rather  let  him  labor,  work- 
ing with  his  hands."  If  every  man  is  not  bound 
to  work  with  his  hands,  yet  every  man  is  bound  to 
do  this  rather  than  fteal.  No  plea  of  neceffity  can 
be  admitted  in  juftification  of  difhonefty.  The 
poor  are  God's  charge  ;  but  he  allows  them  not  to 
invade  the  rights  of  others.  And  if  the  poor  may 


370  Duties  of  the  [Serm.  XXIX. 

not  do  this,  much  lefs  may  the  rich,  who  have  all 
things  and  abound.  So  facied  a  thing  is  property, 
that  God  declares  himfelf  the  revenger  of  all  fuch, 
as  in  any  matter  defraud  their  brethren. 

No  man  has  a  right  to  live  on  charity,  as 
long  as  he  can  live  by  labor.  The  Apoftle  does 
not  fay,  Let  him  beg,  but  let  him  labor.  Charity 
is  much  recommended  in  the  gofpel.  They  who 
are  rich  muft  be  ready  to  diftribute.  If  there  are 
fome  who  are  bound  to  give,  there  are  others  who 
may  receive.  And  who  are  thefe  ?  The  Apoftle 
tells  us,  they  are  fuch  as  need  :  But  they  who  can 
labor  are  not  the  needy  ;  for  thefe  are  commanded 
to  labor,  that  they  may  give  to  the  needy.  The 
objedls  of  our  charity,  then,  are  thofe  needy  per- 
fons,  who  have  not  the  ordinary  comforts  of  life, 
nor  ability  to  procure  them  by  their  labor.  The 
Apoftle  fays,  ''•  If  any  man  will  not  work,  neither 
let  him  eat."  Let  him  not  be  fupported  by  your 
beneficence,  but  feel  the  eflFe6ts  of  his  own  idlenefs. 
There  are  fome  induftrious  and  prudent  people, 
who  by  the  hand  of  providence  are  reduced 
to  fuch  difficulties,  as  really  to  need  the  help 
of  their  neighbors.  To  thefe  we  fhould  fhew 
mercy  with  cheerfulnefs.  But  to  vagrant  beggars, 
of  whom  we  know  nothing,  but  from  their  own  in- 
formation, we  are  bound  to  give  no  more  than  what 
their  immediate  prefervation  requires. 

The  obligation  to  labor  is  not  confined  to  the 
poor  ;  it  extends  to  all,  according  to  their  various 
capacities.  If  man  was  made  only  to  eat  and 
drink,  they  who  have  goods  laid  up  for  rnany 
years,  might  take  their  eafe,  eat,  drink  and  be  mer- 
ry. But  our  Apoftle  teaches  us,  that  we  have 
fomething  to  do  befides  fupplying  our  own  wants, 
and  thofe  of  our  immediate  dependents.  We  are 
to  communicate  to  fuch  as  need.  And  as  long  as 
there  are  fuch  with  us,  our  wanting  nothing  is  no 
reafon  why  we  fliouid  do  nothing.    There  are  fome 


Serm.  XXIX.]       Chrijlian  Religion.  371 

whofe  condition  raifes  them  abbve  manual  labor  ; 
but  none  whofe  rank  elevates  them  above  the  ob- 
ligation to  be  ufeful.  If  a  poor  man  fliould  be  in- 
duftrious,  that  he  may  gain  what  his  own  wants  re- 
quire, and  fomething  to  fpare  to  thofe  who  are 
poorer  than  himfelf,  the  rich  furely  fhould  devife 
liberal  things,  and  abaund  in  every  good  work. 

The  neceflary  afFairs  of  the  world  cannot  be 
managed  by  manual  labor  only  :  Some  mufh  be 
employed  in  matters  of  government ;  fome  in  the 
education  of  youth  ;  fome  in  difpeniing  religious 
inffrudions.  There  is  an  extenfive  field  for  vari- 
ous employments,  and  every  man  fhould  be  dili- 
gent in  his  own.  If  a  man  with  his  prefent  abili- 
ties may  be  ufeful,  with  greater  abilities  he  may  be 
more  fo.  Let  every  one  therefore  ftudy  to  enlarge 
his  abilities,  that  he  may  extend  his  ufefulnefs. 

III.  The  Apoftle  teaches  us,  that  every  man  mufl: 
choofe  for  himfelf  an  honfjt  calling  and  muft  work 
that  which  is  good. 

We  mufl  employ  ourfelves  in  fome  kind  of  bufi- 
nefs  which  is  lawful  in  itfelf.'  Every  occupation 
.which  arifes  from  the  condition,  and  is  adapted  to 
the  exigences  of  mankind,  is  lawful.  Befides  real 
neceffaries,  there  are  various  conveniences,  which 
we  may  reafonably  delire  ;  and  every  employment 
which  contributes  to  the  improvement  of  human 
happinefs,  is  good  and  commendable.  Such  an 
employment  we  may  choofe,  and  no  other.  An 
occupation  good  in  itfelf  may  be  unfuitable  for  us, 
becaufe  with  our  education,  means  and  abilities, 
we  cannot  dire6l  it  to  its  proper  end.  Here  we 
Ihould  be  out  of  our  place.  We  are  to  maintain 
good  works  for  neceffary  ufes,  and  that  they  may  bs 
profitable  to  men.  A  profeffion  incompatible  with 
our  ufefulnefs,  if  it  may  be  good  in  other  hands, 
cannot  be  fo  in  ours.  A  work  in  which  a  man 
makes  gain  by  the  expenfe,  and  enriches  himfelf 
by  the  lofs  of  others,  is    theft  embellifhed  aad  re- 


37*  Duties  of  the         [Serm.  XXIX. 

fined.  As  our  calling  muft  be  lawful  in  itfelf,  fo 
we  muft  ufe  it  in  a  lawful  manner ^  with  integrity^ 
juftice  and  fidelity.    • 

From  thefc  obfervations  we  may  fairly  colle£^, 
that  gaming,  when  it  is  ufftdas  an  art  to  get  money, 
is  criminal,  for  this  obvious  reafon,  becaufe  it  is 
unprofitable  ;  and  what  one  gains  by  it  another 
muft  lofe.  Both  parties  cannot  be  gainers,  as  they 
may  in  the  employments  which  arife  from  human 
wants ;  and  a  bufinefs  in  which  one  muft  neceffa-. 
rily  lofe  as  much  as  the  other  gets,  is  for  that  rea- 
fon, immoral. 

This  leads  us  to  another  obfervation  ; 

IV.  That  in  all  our  labors  we  ftiould  have  a  re* 
gard  to  the  good  oi  others.  The  Apoftle  fays,  "  Let 
him  labor — that  he  may  have  to  give  to  them  who 
need," — "  Work  with  your  own  hands,  that  ye  may 
walk  honeftly  toward  them  who  are  without,  and 
that  ye  may  have  lack  of  nothing." 

The  man  who  is  poor  ftiould  aim  to  mend  his 
circumftances,  and  to  provide  not  only  for  his  im- 
mediate fupport,  but  alfo  for  his  future  neceflities. 
For  this  end  he  is  bound  as  well  to  frugality  and 
fobriety  in  his  expenfes,  as  to  diligence  and  induf- 
try  in  his  calling.  They  who  labor  ftrenuoufly, 
and  fpend  profufely,  take  a  part  as  incon- 
fiftent  with  reafon  and  religion,  as  they  who 
work  not  at  all.  If  the  Chriftian  muft  work  to 
ferve  the  ends  of  charity,  he  muft  lay  up  fome- 
thing  for  the  day  of  ficknefs  and  the  time  of  old 
age,  when  he  will  be  unable  to  work  ;  for  the  firft 
piece  of  charity  to  which  every  man  is  bound,  is  to 
keep  himfelf  from  being  a  burden  on  the  charity  of 
others. 

Next  to  himfelf,  the  Chriftian  is  to  provide  fot 
them  of  his  houfehold.  If  he  neglefts  thefe,  he  is 
worfe  than  an  infidel.  Nor  muft  he  provide  for 
ihtir prefent  maintenance  only,  but  alfo  for  theiryw- 
ture  fupport  auid  uCefulnsfs.     This  is  beft  done  by 


SEitM.  XXIX.]       Chrijliah  Religion,  ^7^ 

training  them  up  to  induflry  in  fome  honeftcallino;, 
and  by  forming  them  to  early  habits  of  virtue  and 
piety. 

Hence  it  appears,  that  the  Chriftian,  in  ordinary 
cafes,  is  not  bound  to  give  to  others  all  that  he  can 
fave  out  of  the  fruits  of  his  labor ;  for  then  he 
could  not  make  that  provifion  for  future  wants,  to 
which  juftice  and  charity,  as  well  as  prudence,  o- 
blige  him. 

It  appears  alfo  that  the  condition  which  fubjeds 
us  to  the  neceffity  of  labor,  does  not  exempt  us 
from  the  obligation  to  beneficence.  The  rich  are 
indeed  under  the  higheft  obligations  ;  but  the  poor 
are  not  excufed  :  And  every  one  will  be  accepted 
according  to  that  he  has.  The  Apollle's  diretlioii 
is,  *'Let  every  man  lay  by  him  in  flore  as  God  has 
profpered  him."  The  command  given  to  the  Jews 
was,  that  "every  third  year  they  fhould  brjng  forth 
all  the  ienth  of  their  increafe  that  fame  year,  and 
lay  it  up  within  their  gates,  that  the  ftranger,  the 
fatherlefs  and  the  widow  might  come  and  eat  and 
be  fatisfied."  The  t€7ith  of  the  increafe  of  every 
third  year,  was  the  thirteenth  part  of  their  yearly 
increafe.  The  proportion  required  of  all  was  the 
fame  ;  the  benefaClioa  therefore  would  be  greater 
or  lefs  according  to  each  one's  ability.  *'  Withhold 
hot  good  from  them,  to  whom  it  is  due,  when  it  is 
in  the  power  of  thy  hand  to  do  it.  Say  not  to  thy 
neighbor.  Go,  and  come  again,  and  tomorrow  t 
tvill  give,  when  thou  haft  it  by  thee." — "  Give  to 
him  that  afketh  ;  and  from  him  that  would  borrow 
of  thee,  turn  not  thou  away." — *'As  there  is  op- 
portunity, do  good  to  all  men." 

We  fee,  that  we  may  not  negleft  the  needy,  in 
pretence  that  we  are  not  fo  able,  as  our  neighbor  is, 
to  relieve  them.  Perhaps  he  will  excufe  himfeif  in 
the  fame  manner.  Each  one  muft  attend  to  his 
own  duty,  and  not  wait  to  fee  whether  anotherwill 
do  his.  If  we  all  wait  for  one  another,  nothing 
A  A 


374  Dulles  of  ih  [Serm.  XXIX. 

will  be  done  at  all.  If  we  think  our  poverty  ex- 
eftipts  us  from  the  common  obligation  to  do  good, 
let  us  inquire,  whether  we  have  ufed  our  time  and 
iubflance  with  prudence  and  frugality.  If  our 
difability  is  the  fruit  of  our  own  vice  and  folly,  it 
will  be  but  a  miferable  kind  of  exemption  from  the 
calls  of  charity. 

The  obligation  to  ufefulnefs  liesindifcriminately 
on  all,  whether  in  a  public  or  private,  in  an  afflu- 
ent or  moderate  condition.  If  one  cannot  be  fo 
ufeful  as  another,  yet  he  may  be  ufeful ;  he  may 
fill  his  fmaller,  as  well  as  the  other  his  larger  cir- 
cle. 

That  we  may  be  ufeful,  we  muft  be  quiet  and 
peaceable ;  we  muft  injure  no  man  in  his  perfon, 
defraud  no  man  in  his  property,  and  wound  no  man 
i^  his  reputation ;  we  muft  govern  our  fpirits,  bri- 
dle our  tongues,  and  render  to  all  their  dues. 

We  muft  confine  ourfelves  within  our  own  pro- 
per fj>here,  for  here  we  can  do  more  good  than 
elfewhere.  We  muft  attend  to  our  perfonal  and 
domeftic  concerns,  the  labors  of  our  profeftion,  the 
order  of  our  families  and  the  education  of  our  chil- 
dren j  and  never  raftily  invade  the  province,  or  of- 
ficioufly  meddle  in  the  affairs  of  other  men.  Char- 
ity, indeed,  will  look  at  th-e  aff"airs  of  others  ;  will 
ftudy  to  relieve  their  wants,  redify  their  miftakes 
and  redrefs  their  wrongs  :  But  ftie  will  not  pry  in- 
to their  fecrets,  take  part  in  their  contentions,  ob- 
trude her  advice  where  it  is  not  defired,  nor  pafs 
her  judgment  where  ftic  has  not  information  ;  flic 
.will  riot  go  lip  and  down  as  a  talebearer,  difturbing 
the  peace  of  neighbors  and  the  harmony  of  fami- 
lies. Leaft  of  all  will  ftie  quit  her  humble  ftation 
|;o  arrange  the  great  affairs  of  communities,  and 
i-egulate  the  deep  poUtics  of  ftates.  She  will  not 
exercife  herfelf  in  great  matters  and  in  things  too 
high  for  her.  She  will  not  clamor  againft  public 
meaXures  to  difplay  her  own  importance  and  awak^ 


SeRm.  XXIX.]       Ciirijlian  ReUgioiu  ^7^ 

en  a  fpirit  of  difcontent  in  others  ;  But  will  em- 
ploy her  influence  to  preferve  peace  where  it  fub- 
fills,  and  to  reftore  it  where  it  h  interrupted. 

We  mull  fill  up  our  time  with  diligence  in  our 
proper  bufmefs.  Our  ufefulnefs  depends  not  on 
our  moving  in  a  large  circle,  but  on  oar  filling 
well  the  circle  affigned  us.  The  moon  is  ufeful  as 
an  attendant  on  the  earth  ;  but  in  vain  could  (he 
undertake  the  office  of  the  fun,  to  enlighten  and 
warm  the  fyftem. 

We  are  to  do  every  duty  in  its  feafon,  and  regard 
each  branch  of  our  bufinefs  according  to  its  im- 
portance. While  we  purfue  the  work  of  our  fecu- 
lar  calling,  we  muft  labor  principally  to  fecure  our 
heavenly  interefl. 

In  all  our  works,  whether  fecular  or  fpiritual, 
charity  muft  dire£l  us.  In  the  exercifes  of  focial 
religion,  we  muft  ftudy  the  things  which  may  edify 
others,  as  well  as  ourfelves.  In  our  worldly  call- 
ing, we  muft  work  with  our.  hands,  that  we  may 
give  to  fuch  as  need,  and  may  walk  honeftly  to.- 
ward  all  men,  Evisry  one  will  fay,  "  The  ruler  in 
his  ftation  muft  feek  the  public  happinefs,  and  the 
minifter  in  his  profeffion  mirft  watch  for  men's  fal- 
vation.;  and  that  their  callings  muft  not  be  ufed 
merely  as  a  trade  to  get  a  livelihood."  This  is  ve- 
ry true  ;  and  it  is  jull  as  true  of  men  in  every  oth- 
er profeffion.  The  fcripture  plainly  enjoins  pub- 
lic fpirit  on  the  magiTtrate,  and  love  to  fouls  on  the 
minifter,  as  principles  which  ought  to  govern  them 
in  their  refpeflive  offices  ;  and  it  juft  as  plainly  en*, 
joins  piety  to  God  and  benevolence  to  men  on  all 
others,  as  principles  which  Ihould  govern  them  irk 
their  worldly  occupations.  When  it  can  befhewn^ 
that  the  farmer  in  his  field,  the  artificer  in  his  fhop, 
and  the  merchant  in  his  ftore,  may  labor  for  the 
fole  purpofe  of  acquiring  a  fortune,  and  without 
any  view  to  the  happinefs  of  mankind  ;  then  it  can 
be  (hewn,  that  a  minifter  may  preach  in  the  pulpit, 
A  A  a 


376  PiUie's  of  the,  ^c,       [Serm.  XXIXi 

and  a  magiftrate  may  judge  on  the  bench,  merely 
for  the  fake  of  lucre,  and  without  any  regard  to  the 
rights  of  men  in  this  world,  or  their  happinefs  in 
the  next. 

Religion  is  a  common  concern,  and  equally  in- 
cumbent on  all  men.  Love  is  an  effential  princi- 
ple of  it,  and  as  effential  in  one  man  as  another* 
Without  a  fpirit  of  benevolence,  the  hufbandman, 
phyfician,  lawyer,  merchant  or  mechanic,  can  no 
more  be  religious,  than  the  miniller  can.  We  are 
not  to  fuppofe,  that  religion  muft  be  a  fpiritual 
and  difinterefted  thing  in  fome  people  only,  and 
may  be  a  felfifti  and  worldly  thing,  in  all  others.— 
It  muft  be  the  fame  in  all ;  and  the  general  nature 
of  it  is  not  in  the  leaft  altered  by  the  particular  bu- 
finefs  we  purfuein  life.  Onemanis  as  much  bound 
as  another  to  regard  the  temporal  happinefs  and  eter- 
nal falvation  of  his  fellow  mortals,  and  to  contrib- 
ute, in  his  place  and  according  to  his  ability,  to  the 
promotion  of  them.  This  command  of  the  gofpel 
iefpe6ls  not  merely  particular  chara6ters,butChrif- 
tians  in  general.  *'  Whatever  ye  do,  do  all  to  the 
glory  of  God-r— give  no  offence — pleafe  all  men  in 
all  things,  not  feeking  jour  own  profit  but  the  pro- 
fit of  many,  that  they  may  be  faved," 


'N 


SERMON     XXX, 


EPHESIAXS  iv.  29. 

Let  no  ecrrupt  oojnmuni cation  proceed  out  of  your 
mouth,  but  that  which  is  good  to  the  ufe  oj  edifying ^ 
that  it  may  minijlcr  grace  to  the  hearers. 

\N  this,  and  in  the  preceding  and 
following  verfes,  the  Apoftle  inftru£ls  us,  how  the 
renewed  Chriftian  ought  to  walk,  that  he  may- 
prove  the  fincerity  of  his  heart,  do  honor  to  the  re- 
ligion of  Chrift^  and  ferve  theintereft  of  his  fellqw 
men. 

Having  alTumed  the  ne^vt  man,  which  is  created 
after  the  image  of  Goid,  he  mud  put  away  lying, 
fpeak  the  truth  to  his  neighbor,  rule  well  his  paf, 
fions.  an4  give  no  place  to  the  devil :  H^  muft  de- 
fraud no  man  ;  hi^l  by  induftry  in.  his  calling, 
provide  an  honeft  fupply  for  his  own  wants,  and  a 
charitable  relief  for  the  needy  and  helplefs  :  He 
mull  govern  hU  tongue  with  wifdom,  and  order  his 
fpeech  with  gravity,  that  he  may  not  corrupt  the 
manners,  but  aflift  the  virtue  of  thofe  with  whom 
he  is  converf4nt. 

The  general  end  to   which   we  mufl    direcl  our 

fpeech  is,  "  that  it  be  good  to  the  ufe  of  edifying." 

In  purfuance  of  this    defign,  we  mull  avoid    fuch 

communicalio]?,    as  would  corrupt   the  minds  and, 

A  A  3    _ 


37^  Duties  of  the  [Serm.  XXX » 

Tnarners  of  others  ;  and,    ©n  the  other  hand,  we 
mud  fo  fpeak  as  to  minifler  grace  to  the  hearers. 

We  will  fhew,  firfl,  xvhat  is  this  corrupt  com- 
niunication,  which  we  muft  avoid  ;  and,  fecondiy, 
in  what  manner  we  may  minifler  to  the  edification 
of  thofe  whom  we  converfe  with. 

I.  We  will,  firft,  confider,  what  the  communi- 
cation is,  which  the  Apoflle  cautions  us  againlt. 

Corrupt  communication  ttands  here  oppofed  to, 
that  xvhich  is  profitable  for  edifying,  and  which 
minifters  grace  to  the  hearers.  It  mufl  therefore 
intend  fuch  difcouife,  as  woul4  corrupt  the  prin- 
ciples, and  vitiate  the  raaLncrs  of  thofe  who   hear 

VLS. 

As  it  was  the  defign  of  the  Creator,  that  we 
Ihould  live  together  in  fociety,  fo  he  has  made  us, 
not  only  capable  of  communicating  our  thoughts, 
but  fufcfptible  of  impreflions  from  the  thoughts 
which  are  communicated  to  us.  The  mind  is  in- 
iluenccd  to  a  virtuous  or  vicious  choice  by  the 
thoughts.  And  as  good  thoughts  fuggelled  lo  us, 
aid  a  virtuous  choice,  To  the  fuggeftion  of  evil 
thoughts  tends  to  a  vicious  choice.  Every  kind  of 
difcourle,  which  offers  arguments  in  favor  of  fin, 
which  flrengibens  the  operation  of  dangeious  fen- 
liments — which  excites  evil  defires  and  inclinations 
• — or  weaken^  the  motives  to  virtue  and  piety,  may 
be  called  corrupt  communication,  becaufe  it  tends 
10  corrupt  good  manners.      "    e,   " 

David  fwys,  "  1  bare  vain  thoughts,  but  thv  law 
do  I  love/'  He  confiders  the  indulgence  of  vain 
thoughts  as  inccnfitlent  with  a  real  love  of,  and 
lincere  obedience  to  thelaw  of  God.  Now  if  evil 
thoughts,  however  fuggelled,  are  dangerous,  pe_ 
culiavlv  fo  are  thofe  fuorgefted  in  conA-erfation  ;  lor 
thefeWe  receive  as  thoughts  which  have  already 
exilled  in  the  minds  of  others — in  the  minds  of 
Chiiflian  piofefibrs.  If  we  eflccm  the  perfon  who 
iiiggeHcd  tiie^n,    there   is    then,   a  piefunzpfion  lu 


SfiRM.  XXX.]         Ckriflian  Religion.  ^7^ 

their  favor.  They  come  to  us,  not  fimply  as 
thoughts,  but  as  thoughts  recommended  by  exam- 
ple. Chriftians,  therefore,  fliould  be  careful  that 
no  corrupt  communication  proceed  out  of  their 
mouth  ;  for,  coming  from  them,  it  tends  much 
more  to  corrupt  the  hearers,  than  if  it  came  from 
perfons  of  a  different  charafter  and  profeffion. 

X.  We  may  underftand  the  ApofVle  as  caution- 
ing us  againft  all  loof€  and  liceniious  language. 

The  precepts,  inftitutions  and  doftrines  of  the 
gofpel  uniformly  d^l^uade  from  vice,  and  urge  to 
purity  of  heart  and  manners.  If,  in  our  conver- 
fation,  we  throw  out  fentiments,  which  contradict 
this  holy  defign: — fentiments  which  lower  the  terms 
of  falvation,  weaken  the  obligations  to  virtue,  and 
make  vice  appear  lefs  infamous  or  dangerous,  than 
the  gofpel  reprefents  it — if  we  call  in  queftion  the 
important  truths  of  religion,  make  light  of  divine 
inflitutions,  and  treat  with  an  air  of  contempt  a 
flridly  virtuous  and  godly  chara6ler,  our  commu- 
nication is  corrupt  in  its  nature,  and  pernicious  in 
its  tendency. 

2.   Enticing  language  is  forbidden. 

*'  They  who  themfelves  rejoice  to  do  evil,  de-. 
light  in  the  frowardnefs  of  the  wicked."  The 
number  of  tranfgrelTors  is  fome  defence  againft  the- 
reproaches  of  the  world,  and  fome  fecarity  againft 
the  upbraidings  of  confcience.  Hence  determined 
finners  are  induftrious  to  draw  others  into  a  part- 
nerfhip  with  them.  But  Chriftians  profefs  to- have 
put  oft  the  old  man,  and  to  have  put  on  the  new 
man.  It  may  therefore  be  expefled  of  them,  that 
they  fliould  be  grieved  when  they  behold  the 
tranfgrelTionsof  the  wicked,  and  be  humbled  when 
they  fee  the  falls  of  their  fellow  Chriftians.  Su:e« 
ly  they  will  not  lie  in  wait  to  deceive — they  will 
not  ftrcingthen  the  hands  of  evildoers — they  will' 
not  cauie  a  brother  to  offend,  nor  rejoice  everi^ 
when  an  enemy  f^lleth, 
A  A  4 


380  Duties  of  the  [Serm.  XXX. 

3.  Corrupt  communication  includes  all  kinds  of 
tjain  difcourfe — all  fuch  language  as  offends  Chrif* 
tian  fobriety,  ferioufnefs  and  gravity,  favors  of  pro- 
fanenefs  and  impiety,  or  borders  on  obfcenity  and 
lewdnefs.  The  Apoille  recommends  fuch  fpeech 
gs  minifters  grace  to  the  hearers — fuch  as  is  favory 
aud  grateful.  To  this  he  oppofes  Corrupt  fpeech — 
that  which  is  offenhve  and  diiguRful  to  the  fober 
and  virtuous — that  which  indicates  a  carnal  tafte, 
and  tends  to  vitiate  and  debauch  the  heart^rs.  This 
corrupt  commanication  he  more  fully  explains  i\\ 
the  next  chapter.  '*  Let  not  uncleannefs  be  once 
named  among  you,  who  are  faints,  neither  filthi- 
nefs,  nor  foolifti  talking,  nor  jefting,  which  are  not 
convenient/'; 

The  Apoftle  fpeaks,  as  if  he  would  not  fufpe£t 
that  a  profeffor  of  religion  can  addicl  himfelf  to. 
this  kind  of  language.  He  intimates  his  fears, 
however,  that  in  forae  unguarded  hours  ;  in  fome 
fealons  of  uncommon  cheerful  nefs,  one  may  hap-, 
pen  to  be  betrayed  into  it.  He  therefore  fays,  '*  Let 
no  corrupt  communication  proceed  out  of  your 
inouth."  Watch  over  your  heart  and  tongue,  on 
all  occafions  and  in  all  companies,  that  you  nevej" 
admit  a  fentiment  which  would  pain  your  own 
contcience  in  the  refle6lion,  nor  once  let  flip  an  ex- 
preflion,  which  would  corrupt  the  minds  of  others 
in  its  confequences.  Remember  that  you  are  cdU- 
cd  faints.  Let  your  language  be  fuch  as  becomes 
your  charafler.  Let  not  uncleannefs,  foolilh  talk- 
ing, or  bitter  jelling,  be  once  uttered  by  you,  in 
fuch  a  manner  as  contradiiSts  this  facred  charafler, 
wounds  the  virtuous  feelings  of  your  Chriftian 
brethren,  or  encourages  vice  among  the  loofer  part 
of  mankind. 

St.  James  fays,  "  If  any  man  offend  not  in  word, 
the  fame  is  a  perfect  man,  and  able  alfo  to  bridle 
the  whole  body."  David  refolved,  "  I  will  take 
heed  to  my  ways,  that  1  (in  not  with  my  tongue ; 


Serm.  XXX.]         Chrijiian  Religion*  ^%i 

I  mil  keep  my  mouth  with  a  bridle."  The  mofl 
watchful  Chriflians  may  probably  confefs,  that 
they  fometimes  have  been  off  their  guard  ;  and  iq 
the  free  hours  of  fecial  converfation  have  uttered 
thofe  things,  which  on  fober  reflexion,  they  woulci 
wifti  to  recal.  The  recolle6lion  of  thefe  heediefs 
tnoments  £hould  awaken  a  feverer  caution.  Saints 
ftiould  remember  that  their  reputation,  tl^eir  ufe- 
fulnefs,  yea.  thtir  very  religion  depends  on  the  good 
government  of  their  tongue.  "  For  every  idle 
word  thev  mnft  give  an  account.  By  thei,r  words 
they  will  be  juftified  or  condemned.  If  they  feem 
to  themfelves  to  be  religious,  and  bridle  not  their 
tongue,  their  rejigion  is  vain." 

11-  We  are,  (econdly,  to  coniider  that  commu- 
nication, which  is  good  to  the  ufe  of  edifying,  and 
which  minifters  grace  to  the  hearers. 

The  end  of  fpeech  is,  that  we  may  be  ufeful  to 
others,  either  by  mutual  cpnverfation,  public  in-. 
ftru-61ion,  or  focial  devotion.  To  regard  this  be- 
nevolent purpofe,  Chriftians  are  under  fpecial  ob- 
ligations, as  they  have  exprefsly  covenanted  togeth- 
er to  affift  one  another  in  the  great  concerns  of  re- 
ligion and  immortality. 

Solomon  obt'erves,  that  "  the  lips  of  the  right- 
eous feed  many."  The  good  man's  aim  is  not 
merely  to  ferve  himfclf,  but  to  dilFufe  knowledge, 
virtue  and  happinefs,  according  to  the  meafure  of 
his  ability,  and  the  extent  of  his  influence.  If  he 
would  impart  his  bread  to  the  hungry,  and  his  rai- 
ment to  the  naked  ;  no  lefs  will  he  inftru6l  the  15- 
norant,  warn  the  thoughtlefs  and  guide  the  wan- 
dering. 

There  are  various  ways  in  which  our  fpeech  may 
be  ufeful  to  edifying. 

1.  JnJlruBion  is  ufeful  to  edifying. 

Parents  are  to  edify  their  children  by  teaching 
them  the  commandments  of  God,  and  talking  ot' 
them,  when  they  fit   in   the   houfe,  and  wheri  they 


g8a  Duties  of  the  [Serm.  XXX. 

walk  by  the  way,  and  when  they  Ije  down,  and 
when  they  arife.  They  mufl;  early  begin  this  inni- 
porrant  work,  while  the  minds  of  their  children  are 
tender,  and  before  corrupting  fentiments  and  ftu- 
pifying  habits  have  gained  a  preoccupancy.  And 
confidering  the  pronenefx  of  youthful  age  to  forget 
religious  infl:ru6tions,  and  the  dangerous  tempta- 
tions which  attend  that  critical  period,  they  muft 
often  repeat  the  fame  things,  giving  line  upon  line, 
precept  upon  precept,  here  a  little,  and  there  a 
little. 

Minifters  are  to  edify  their  hearers  by  explain- 
ing, urging  and  applying  the  great  truths  of  the 
gofpel.  They  are  to  warn  tvtry  man,  and  teach 
every  man  in  all  wifdom,  that  they  may  prefent 
every  man  perfeft  in  Chrifl  Jefus.  They  are  in 
meeknefs  to  inftru6l,  not  only  fuch  as  love  the 
truth,  but  thofe  alfo  who  oppofe  it,  if  peradven- 
ture  God  will  give  them  repentance. 

Private  Chriftians  fhould  edify  one  another. 
They  who  are  flrong  muft  bear  the  infirmities  of 
the  weak.  They  who  have  knowledge  muft  con^ 
defcend  to  men  of  low  eftate,  inform  their  under-» 
ilanding  and  corre6l  their  miftakes. 

Much  difputing  about  religion  contributes  little 
to  godly  edifying.  Difputes  are  ufually  intended 
rather  for  gaining  anadlory,  than  for  giving  or  re- 
ceiving ufeful  information  ;  and  they  are  oftener 
condu6led  with  worldly  pride  and  confidence, 
than  with  Chriftian  meeknefs  and  fear.  Hence 
they  terminate  in  bigotry  and  alienation,  rather 
than  in  knowledge  and  charity.  But  if  Chriftians, 
laying  apart  difputation,  would  freely  and  affec- 
tionately converle  together  on  the  important  fub- 
je6ls  of  religion,  they  might  greatly  affift  one  an^ 
other  in  their  fpiritual  concerns,  and  mightily  ad- 
vance the  common  interefts  of  truth  and  hoHnefs. 
Gome  have  more  knowledge  and  greater  abilities, 
than  pth.ers  ;  and  evea  weak  Chriftians,  deeply  ex;». 


Serm.  XXX.]  Chrijlian  Religion.  383 

perieneed  in  religion,  may  often  communicate  ufe- 
ful  and  important  thoughts  to  their  wifer  brethren. 
We  fiiould  always  "  he  ready  to  give  an  anfwer  to 
every  man,  who  a(ks  a  reafon  of  the  hope  that  is  in 
us,  with  meeknefs  and  fear." 

'2-   Reproof,  conduced    with  prudence,  is   ufeful 
to  edifying. 

It  is  a  command  of  the  law  of  Mofes,  "  Thou 
fhalt  in  any  wife  rebuke  thy  brother,  and  not  fuf- 
fer  fin  upon  him."  It  is  a  command  of  the  gofpel 
of  Chrift,  '*  If  thy  brother  trefpafs  againft  thee,  re- 
buke him  ;  and  if  he  repent,  forgive  him." 

Chriftians  are  to  watch  over  one  another,  not 
with  jealoufy  and  hatred,  but  with  candor  and  love 
— not  that  they  may  efpy  faults  where  there  are 
none,  or  publifli  thofe  which  they  find;  but  that 
they  may  give  feafonable  counfel  and  reproof, 
when  there  is  occafion,  and  thus  aid  each  other's 
repentance  and  amendment. 

Reproof  is  a  duty  too  much  neglefted.  A  main 
caufe  of  the  ricgle6i;,  is  the  difagreeablcnefs  of  the 
office,  and  the  tear  of  offending.  One  reafon  why 
it  fo  often  offends.,  is  the  imprudent  manner  and 
unchriflian  tctnoer  with  which  it  is  adminiftei  ed. 
The  man  who  feidom  reproves  another  but  in  a 
psffion,  will  always  be  fufpefted  of  prejudice.wheii 
he  attempts  to  reprove,  and  therefore  will  rarely 
meet  with  fuccef;;.  Bat  if  Chriftians  would  ufe 
more  opennefs  and  freedom  incanverfation,  Vvould 
be  more  meek  and  gentle  in  their  manner  of  ad- 
drefs,  and  would  thernfelves  acl  more  agreeably  to 
the  reproofs  which  they  give  to  others,  they  would 
find  the  work  more  eafy.k-fs  offenfive,  and  attend- 
ed with  better  effeCls. 

3.   Exhortation  is,  good  for  the  ufe  of  edifving. 
''Kxhort  cneaaoiher  daily,"  fays  the  Apoflle,  "iefl 

any  be  hardened  through  the  deceitfulneG   of  fin. 

Comfort  ycurfelves  together  and  edify  oneanother. 

Confider  one  aacther  to  provoke  unto   io.ve  and  t() 


384  Duties  of  the  [Serm.  XXX, 

good  worts."  We  are  "  to  warn  the  unruly,  com- 
fort the  feeble  minded,  fupport  the  weak,  and  be 
patient  to  all  men." 

4.  Chriftians  may  often  edify  one  another  by 
communicating  things,  which  they  have  experienced 
in  the  courfe  of  the  religious  life. 

We  are  not  to  make  the  experience  of  others  the 
flandard  by  which  to  judge  of  our  flate  ;  nor  our 
cxnerience  the  ftandard  bv  which  to  judge  of  their 
flate.  A  communication  of  experiences  with  this 
view, .far  from  being  ufeful  to,  is  inconfiftent  with 
godly  edifying.  •  This  is  to  put  human  experienc© 
in  the  place  of  divine  truth.  Neither  ought  we  to 
communicate  to  others  the  fecret  exercifes  of  our 
minds,  for  the  fake  of  gaining  t^eir  efteem  and  ap- 
plaufe.  This  is  the  fame  vanity  which  made  the 
Pharifees  pray  in  the  corners  of  the  ftreets,  and 
found  a  trumpet  when  they  did  their  aims.  Nor 
ought  we  to  demand  from  others  an  account  of 
their  fecret  exercifes  for  the  fake  of  judging  their 
hcans.  We  are  to  judge  nothing  before  the  time. 
Secret  things  belong  to  God.  There  are  n?any 
things,  in  the  experience  of  every  good  man, 
which  are  not  proper  to  be  communicated  to 
the  vxror^d.  We  are  bound  to  hope  favorably  of. 
all,  who,  having  made  a  good  profeflion,  appear 
to  walk  agreeably  to  it.  Concerning  the  real  pie- 
ty of  our  brethren  we  can  have  no  evidence,  but 
what  is  external.  Whatever  information  they 
sive  us  of  the  fecret  exercifes  of  th^ir  hearts,  the 
information  is  external  ;  it  is.  at  mofl,  but  a  ver- 
b.il  profefTion  ;  and  we  may  as  well  diilrufi;  their 
finceiity  119  this,  as  in  any  other  prof eilion,  which 
they  make. 

But    then,    there  are    many    cafes  in  which  it  is» 
exceedingly  ufeful  for  Chriftians  to  lay  before  oth- 
ers their  temptations,  fears,  doubts  and  infirmities, 
in  order   to    obtain    fuitable   counfel    and  advice. 
They  v/ho  arc  CQufulted  may,  in  fuch  cafes,  oftea 


Sjkrm.  XXX.]         Chrijlian  Rdlglonl  385 

ftrengtheri  and  comfort  their  brethren  by  informing 
them  what  trials  and  conflifts  {hey  have  expcrienc-- 
ed»  and  in  what  manner  they  rofe  above  them. 
And  while  they  thus  encourage  their  brethren, 
they  may  gain  frefh  fupplies  of  ftrength  in  their 
own  fouls.  This  friendly  communication  awak- 
ens mutual  interceffion,  enliveos  Chrillian  affec- 
tions, and  warms  a  godly  zeal. 

5.  Converfing  on  religious  fubjefls  in  general,  is 
good  for  the  ufe  of  edifying. 

This  tends  to  the  mutual  improvement  of  Chrif- 
tians  in  divine  and  l^jiritual  knowledge.  It  flirg 
up  their  remembrance  of  things  already  learned. 
It  confirms  their  good  refolutions.  It  roufes  into 
aftion  the  {lumbering  principles  of  piety  and  vir- 
tue. It  counterafts  the  deadening  influence  of 
earthly  objeds.  It  relieves  the  foul  from  the  dif- 
lra6lions  of  worldly  cares,  "i^s  iron  ftiarpeneth 
iron,  fo  a  man  Iharpeneth  the  countenance  of  his 
friend.  Ointment  and  perfume  rejoice  the  heart, 
fo  doth  the  fweetnefs  of  a  man's  friend  by  hearty 
counfel.  The  lips  of  the  righteous  feed  many,  but 
fools  die  for  want  of  knowledge." 

We  fee  the  way  in  which  we  are  to  edify  one 
another.  It  is  by  avoiding  ail  corrupt  communi-, 
cation,  and  by  ufing  that  which  is  good,  and  which 
may  minifter  grace  to  the  hearers.  Therefore,  as 
the  Apoftle  direfts,  "  let  us  walk  in  wi&lom  toward 
all  men  ;  and  let  our  fpeech  be  always  with  grace, 
feafoned  with  fait,  that  we  may  know  how  we 
ought  to  anfwer  every  man. 

We  are  called  to  be  faints.  We  profefs  to  be 
the  fervants  of  Chrift,  and  members  one  of  anoth- 
er. We  have  covenanted  together  for  mutual  ed- 
ification and  comfort.  We  often  meet  in  the 
fame  temple,  take  ilito  our  lips  the  name  of  the 
glorious  Jehovah,  and  of  the  holy  Savior.  Here 
we  implore  the  fame  bleffings  for  each  other,  as 
for  ounelves.     Here  we  employ  oui  tongues   in 


3815  Duties  of  the,  ^c.      [Serm.  XX^V 

prayers  and  praifes  to  the  holy  and  merciful  Crea- 
tor, in  the  name  of  a  crucified,  rifen  and  interced- 
ing Mediator.  We  often  recal  the  pleaGng  re- 
membrance of  this  Mediator,  by  taking  into  Our 
mouths  the  fymbols  of  his  body  and  blood.  And 
fliall  corrupt  communication  proceed  out  of 
months,  which  have  thus  been  employed  ?  Let  not 
blelling  and  curfing,  purity  and  corruption,  iflue 
from  the  fame  lips. — Let  all  our  converfation  be 
good  for  the  theufe  of  edifying>  that  it  may  min- 
ifter  grace  to  the  hearers. 


SERMON      XXXI. 


EPHESIANS  iv.  39. 

And  grieve  not  the  holy  Spirit  of  God,  whereby  ye  are 
fealed  unto  the  day  oj  redemption,, 

1  HIS  paffageftands  among  the  prac- 
tical inftru6lions  and  cautions,  which  the  Apoftle 
addrefles  to  the  Ephelian  converts,  and  which  oc- 
cupy a  large  part  of  his  epiftle  to  them.  From  an 
analylis  of  the  context  it  will  derive  no  fpecial  elu- 
cidation, and  we  hope  it  will  need  no  other  than 
what  may  be  given  in  the  courfe  of  our  obferva-. 
tions  upon  it. 

I.  It  is  here  fuppofed  that  there  is  a  divine  in- 
fluence necelTary  to  the  falvation  of  fallen  men. 
No  doftrine  is  more  plainly  taught  in  the  gofpel 
than  this. 

The  conviftidn  of  fmners,  and  their  renovaiian 
to  a  holy  temper  and  life,  and  the  progrefs  and  per- 
leverance  of  the  faints  in  their  religious  courfe,  are 
Jn  fcripture  attributed  to  the  Spirit  of  God,  in  fucli 
terms  and  phrafes,  as  plainly  import  the  necefli- 
iy  of  his  influence  to  effeft  thefe  important  pur- 
poses. 

The  operations  of  the  Spirit,  fpoken  of  in  fc;rip-^ 
ture,  often  intend  thofe  extraordinary  communica- 
tions, by  which  the  prophets  and  apoftles  under- 


383  Duties  of  Ine  [Serm.  XXXI. 

flood  the  deep  things  of  God,  foretold  diftanfc 
events,  and  performed  fupernatural  works.  But 
befides  ihefe,  it  alfo  fpebks  of  an  influence  and  af- 
fiftance  of  the  Spirit  alike  necelTary  for  a// men, and 
alike  common  to  all  good  men. 

If  we  believe  ourfelves  dependent  on  God  for  our 
natural  life,  and  its  daily  fupplies  ;  for  wildom  to 
contrive  and  ability  to  purfue  our  ordinary  bufi- 
nefs  ;  it  would  be  abfurd  to  deny  our  dependence 
on  him  for  the  principles  and  fupports  of  the  di- 
vine life,  for  fecurity  againft  temptations,  and 
ourfafe  condu6l  through  this  dangerous  world,  to 
the  kingdom  of  glory. 

We  are  not  to  conceive  of  the  common  influ- 
ence of  Providence,  or  of  the  fpecial  influence  of 
grace,  in  a  manner  which  contradifts  our  moral 
agency  ;  for  God  treats  all  his  creatures  agreeably 
to  the  natures  which  he  has  given  them.  But  if  we 
jfuppofe  that  the  concurrence  of  Providence  in  our 
common  labors  is  confiftent  with  our  freedom,  as 
well  may  we  fuppofe  that  the  concurrence  of  his 
grace  in  our  religious  duties,  is  confiftent  with  our 
freedom.  If  we  believe  that  the  motives  and  ar- 
guments which  we  propofe  to  one  another,  may  in- 
fluence the  human  mind  without  controling  its 
liberty  of  choice,  we  muft  believe  that  God  can 
open  the  mind  to  the  admiflion  of  motives  pro- 
pofed,  without  controling  this  liberty. 

II.  The  influence  of  the  holy  Spirit,  is  expreffed 
in  fcripture  by  a  great  variety  of  phrafes. 

Chriftians  are  faid  to  be  bx>rn  of  the  Spirit— ^(?- 
newcd,  fandtlfied  and  led  by  the  Spirit — to  be  anoinU 
id  a.nd  filled  with  the  Spirit,  and  to  be  the  temples 
in  which  the  Spirit  divells.  In  our  text,  and  in 
feveral  other  places,  they  are  faid  to  be  fealed  by 
the  Spirit. 

•  Sealing  in  common  ufe,  is  the  imoreflio  n  of  the 
image  Or  likenefs  of  one  thing  upon  another.  A 
fcal  impreffed  on  wax,  leaves  .there  its  own  refein- 


Serm.  XXXI.]        Chrijlian  Religion.  389 

blance.  The  Chriftian  fealed  hy  the  Spirit  re- 
ceives the  divine  image  on  his  heart.  The  word 
of  God  is  the  feal — the  holy  Spirit  is  the  fcaler — 
and  the  heart  of  man  the  fubjeft.  When  the  Spir- 
it fo  imprefles  the  truths  of  the  gofpel  on  the  hu- 
man mind,  as  to  transform  it  into  the  divine  im- 
age, then  it  is  faid  to  he  fealed  hy  the  Spirit.  The 
plain,  literal  meaning  of  the  phrafe  is,  that  be- 
lievers, by  the  influence  of  the  Spirit  accompany- 
ing the  word  of  truth,  are  renewed  after  the  image 
of  God,  aflimilated  to  the  precepts  of  the  gofpel, 
and  wrought  into  that  temper  of  goodnefs,  rightr 
eoufnefs  and  truth,  which  is  the  fruit  of  the  Spirit.* 

III.  Believers  are  faid  to  be  fealed  unto  the  day  of 
redemption. 

There  is  a  twrofold  redemption  fpoken  of  in  the 
gofpel  ;  the  redemption  of  the  foul  from  guilt  by 
the  remiflion  of  fin  ;  and  the  redemption  of  the 
body  from  the  grave,  and  its  reunion  with  the 
ibul  at  the  glorious  refurreclion.  The  former  is 
mentioned  in  this  epiftle,  chapter  i.  7.  "  In  Chrift 
ye  have  redemption,  through  his  blood,  the  forgive- 
nefs  of  fins  according  to  the  riches  of  God's  grace," 
The  latter,  in  Romans  viii.  23.  "We  who  have 
the  fir  ft  fruits  of  the  Spirit  groan  within  ourfelves, 
waiting  for  the  adoption,  to  wit,  the  redemption  of 
the  body."  This  is  the  redemption  which  the  a- 
poftle  intends  in  our  text.  Of  the  fame  he  fpeaks 
Chap.  i.  13.  *'Afcer  ye  believed,  ye  were  fealed 
with  the  holy  Spirit  of  promife,  which  is  the  ear- 
neft  of  our  inheritance,  until  the  redemption  of  the 
purchafed  poffeffion." 

The  felicity  of  the  heavenly  ftate  confifts  in  pure 
andfpiritual  tempers  and  exercifes — in  nearnefs 
to,  and  communion  with  God — in  the  devout 
contemplation  of  his  charafter,  government  and 
works — in  the  performance  of  fuch  fervices  as  are 
affigned  to  a.llin  their  refpeftive  fpheres — and  in  the 
Bb 
•  s^.  jsp.MCN  vn. 


39^  Duties  of  the  [Serm,  XXXL 

pleafing  interchange  of  benevolent  afFeftions  and 
kind  offices  for  the  common  advancement  of 
knowledge  and  virtue.  For  fuch  a  ftate  none  are 
prepared,  while  fin  has  dominion  over  them. 
,Fle[hly  lulls,  impure  affeftions  and  malevolent 
palfions  are  utterly  inconfiftent  with  admilTion  to 
ib  glorious  a  world.  Nothing  can  enter  thither 
that  defiles  or  works  abomination.  In  the  haly 
place  he  only  cm  ftand,  wht)  has  clean  hands  and 
a  pure  heart.  The  fealing  or  fandlification  of  the 
Spiritis  therefore  a  neceflary  preparation  for  heaven. 

It  is  alfo  an  evidence  of  ovir  title  to  heaven — an 
earned  of  ourinheritanceinthepurchafed  poflTeflion. 
The  inheritance  is  promifed  to  the  pure  in  heart. 
When  we  find  in  ourfelves  this  character,  we  may 
appropriate  the  promife.  "  Blelfed  are  they  that 
do  the  commandments,  that  they  may  have  right 
to  the  tree  of  life,  and  may  enter  through  the  gates 
into  the  city."  If  the  Spirit  of  God  dwells  in  us 
bv  his  fan^ifying  influence,  we  may  conclude,  that 
this  Spirit,  which  has  quickened  to  righceoufnefs, 
our  fouls  once  dead  in  fins,  will  ajfo  awaken  to  im- 
mortality thefe  bodies  fleeping  in  the  dull. 

It  is  only  in  this  way  that  the  Spirit  is  an  earneft 
and  feal  of  our  future  redemption.  The  evidence 
of  our  right  to  the  inheritance  is  not  communicat- 
ed by  immediate  difcovery,  but  obtained  by  dili- 
gent inquiry.  The  teftimony  of  the  Spirit,  that  we 
are  heirs  of  glory,  confills  inthat  work  of  the  Spir- 
it, which  qualifies  us  for  glory.  We  are  then  to 
conclude  that  we  have  the  Spirit,  when  wearecon- 
fcious  of  thofe  tempers  which  are  the  fruits  of  the 
Spirit.  We  may  then  believe,  that  we  are  heirs  of 
God's  kingdom, when  we  poffefs  that  righteoufnefs, 
peace  and  joy  of  the  Holy  Ghoft,  by  which  his 
kingdom  is  diftinguilhed.  from  the  world. 

IV.  The  apoftle  fpeaks  of  the  Spirit,  as  being 
grieved,  when  we  a6l  in  oppoliiion  to  his  influence, 
*'  Grieve  not  the  holy  Spirit  of  God." 


SfiRM.  XXXI.]       Chrijlian  Religion,  39'ii 

Joy  and  grief  are  attributed  to  the  divine  na- 
ture, not  as  expreffive  of  any  real  emotions  of  paf- 
fion,  like  thofe  which  are  raifedin  us  byfuccefsand 
difappointment  ;  but  6nly  as,  importing  in  accom- 
modation to  human  conceptions,  the  wonderful  ef- 
forts of  divine  goodnefs,  mercy  and  \ovq.  As  we 
are  grieved,  when  we  are  difappointed  in  our  en- 
deavors to  make  others  happy,  and  when  our  be- 
nevolent intentions  are  treated  with  contempt  and 
ingratitude;  fo  the  fpirit  of  God  is  reprefented  as 
being  grieved  and  difappointed,  when  his  friendly 
and  gracious  influences  meet  with  oppofition  and 
rehftance  from  us.  God's  Spirit  is  called  the 
Spirit  of  grace,  in  regard  of  his  readinefs  to  aflift 
us  in  the  duties,  and  fupport  us  in  the  difficulties 
of  the  religious  life.  The  Great  Parent  of  bur  na- 
ture is  more  forward  to  give  his  holy  Spirit  to  them 
who  afk  him,  than  we  are  to  anfwer  our  children's 
cries  for  bread.  So  much  does  his  goodnefs  fur- 
pa  fs  the  higheft  inftances  of  parental  love,  that,  iri 
comparifon  with  him,  the  moll  affeftiohate  earthly- 
parents  are  called  evil.  The  grace  of  God's  Spirit 
is  expreffed  by  his  jiriving  with  men.  He  is  be- 
forehand with  them  in  his  kind  offices.  He  comes 
to  their  door  and  knocks.  He  continues  his  ad- 
drefles,  even  after  he  finds  oppofition.  He  is  re- 
luftant  to  leave  them  to  the  evil  imaginations  of 
their  hearts.  Yea,  they  who  rebel  againfl  his  gra;- 
cious  motions,  are  faid,  not  only  to  grieve  hiiii, 
but,  by  a  bolder  metaphor,  even  to  vex  him.  Final 
oppofition  is  called  doing  defpite  to  the  Spirit  of 
grace.  No  language  can  more  ftrongly  than  this, 
exprefs  God's  abundant  mercy  toxvard  us,  and  his 
wonderful  grace  to  affid  us  in  the  mighty  concern, 
of  ourfalvation. 

Great  encouragement  have  we  to  feek  for,  and 
rely  upon  the  grace  of  the  holy  Spirit  for  every 
purpofe  of  the  religious  life*     We  may  comebold- 

Bb  2 


392  Duties  of  the  [Serm.  XXXI. 

\y  to  the  throne  of  grace  for  help  in  the  time  of 
need. 

How  dangerous  mufl  it  be  to  continue  in  a 
courfc  of  wickednefs  !  This  is  nothing  lefs  than 
to  oppofe,  grieve  and  vex  the  Spirit  of  God  ;  that 
kind,  benevolent  Spirit,  who  drives  with  us.  ''  Of 
how  fore  a  punilbment  fhall  he  be  thought  worthy, 
who  does  defpite  to  the  Spirit  of  grace  ?" — "  Ven- 
geance is  mine  ;  I  willrecompenfe^  faith  the  Lord. 
It  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God." 

V.  Here  is  a  folemn  caution  againft  grieving  the 
Spirit  of  God. 

This  caution  is  mofl  exprefsly  given  to  thofe 
who  have  already  been  fealed  with  the  Spirit.  But 
it  may  alfo  be  applied  to  others — to  them,  who, 
though  not  yet  the  fubje£ls  of  his  renewing  opera- 
tions, have,  however,  been  favored  with  his  com- 
mon motions,  in  a  way  of  awakening  and  con- 
vidion. 

I  Ihall  point  out  to  you  various  ways  in  which 
men  are  chargeable  with  grieving  the  Spirit. 

1.  IndiflFerence  and  carelefTnefs  in  religion  is  op- 
pohtion  to  the  grace  of  God. 

If  his  Spirit  llrives  with  men,  he  is  not  indiffer- 
ent to  their  happinefs  ;  and  they  ought  not  to  be 
indifferent  to  their  own.  If  he  works  in  them  of 
his  good  plea fu re,  they  ought  to  work  out  their 
own  falvation  with  fear  and  trembling. 

While  they  indulge  an  habitual  negligence  of 
this  important  work,  to  which  they  are  urged  by 
the  motions  of  the  Spirit  within  them;  they  refill 
and  grieve  him.  He  ftands  at  their  door  and 
knocks  ;  il  they  open  the  door,  he  comes  in  and 
rejoices  as  a  welcome  gucft.  If  they  refufe  his  ap- 
phcations,  he  turns  away  grieved,  as  a  defpifed  and 
rejetled  vifitant. 

2.  Spiritual  pride  grieves  the  divine  Spirit^ 


Serm.  XXXI.]       Chrijlian  Religion,  393 

The  influence  of  grace  is  indiuftive  and  humb- 
ling. It  teaches  man  his  emptinefs,  weaknefs  and 
unworthinefs  ;  and  excites  in  him  earneft  defires 
after  paidon  and  fan6lification.  To  them  who 
improve  this  grace,  more  is  given.  But  a  foul  full 
of  itfelF,  and  relying  on  its  own  ftrength  and  holi- 
nefs,  will  be  fent  empty  away. 

The  man,  who,  under  a  confcioufnefs  of  his 
guilty  flate,  flatters  himfelf  with  an  imagination, 
that  he.  may,  at  any  time,  when  danger  approaches, 
renew  his  foul  to  repentance,  treats  the  Spirit  of 
God  with  contempt.  But  he  who  is  fenfible  of  his 
dependence  on  the  God  of  all  grace,  both  for  a 
heart  to  repent,  and  for  the  blefling  of  pardon,  will 
feek  the  Lord  while  he  may  be  found.  And  to 
him,  who  thus  humbly  feeks,  the  grace  of  God  is 
near. 

The  deceived  hypocrite,  who,  trufting  in  his  own 
righteoufnefs,  thinks  that  he  needs  nothing,  will 
reje6l  the  gracious  counfels  of  the  gofpel.  But  the 
fincere  Chriflian,  feeling  his  own  weaknefs,  efleems 
it  his  highefl  privilege,  that  he  may  come  to  the 
throne  of  grace  for  a  fupply  of  the  Spirit.  And 
God  refifl;eth  the  proud  ;  but  giveth  grace  to  the 
humble. 

3.  The  Spirit  is  grieved,  when  we  negleft  this 
means  appointed  for  obtaining  his  influence. 

God  has  inllituted  particular  duties  to  be  ob- 
ferved  by  us  with  a  fpecial  view  to  this  important 
end.  The  fecret  and  focial  worfhip  of  God,  the 
reading  and  hearing  of  his  word,  and  the  obferv- 
ance  of  fabbaths  and  ordinances,  are  the  means  of 
religion.  The  effence  of  godlinefs  confifts  not 
in  thefe  means,  but  in  that  holy  temper  and  life, 
which  they  are  defigned  to  produce.  Thefe  du- 
ties become  fubfervient  to  religion,  not  merely  by 
Ifiieir  natural  tendency  to  advance  it  in  our  hearts, 
but  rather  as  they  are  the  appointed  means  of 
B  B  3. 


394  piities  of  the  [Serm.  XXXr, 

obtaining  the   needful   influences   of  the    divine 
Spirit. 

God's  gracious  communications  are  not  always 
confined  lo  thefe  means.  They  are,  however,  bis 
ilated  and  ordinary  methods  of  intercourfe  with  us. 
*'  Draw  nigh  to  God/'  fays  the  Apoftle,  "  and  he 
will  draw  nigh  to  you."  God  has  promifed,  "  In 
all  places  where  I  record  my  name,  I  will  come 
unto  thee  and  blefs  thee."  Our  Lord  promifes  his 
Spiritual  prefence  in  the  midft  of  thofe,  "  who 
gather  together  in  his  name."  It  was  when  the 
difciples  were  together  with  one  accord,  in  one 
place,  that  the  Spirit  was  poured  upon  them.  John 
•'was  in  the  Spirit  on  the  Lord's  day;"  and  on 
that  day  he  faw  Jefus  "walking  in  the  midft  of 
^he  churches." 

As  the  Spirit  fan6lifies  and  feals  us  by  the  word 
of  truth,  fo  that  we  may  obtain  this  benefit,  we 
mufl  be  converfant  with  the  word.  God  begins 
and  carries  on  his  faving  work  in  men's  fouls,  not 
by  immediate  revelations,  but  by  his  gracious  con- 
currence with  their  humble  inquiries  after  truth 
and  duty.  Hence  the  Apoftle  joins  thefe  two  cau- 
tions, "  Quench  not  the  Spirit  :" — "  Defpife  not 
prophefying." 

To  orher  means  we  mufl  add  fevious  meditation 
on  divine  things,  and  careful  examination  of  our 
hearts.  Thus  we  gain  a  knowledge  of  ourfelves,  a 
fenfe  of  our  wants,  and  an  apprehennon  of  the  im- 
poruince  of  fpiritual  bleflings.  While  David  was 
mufing  the  fire  burned.  In  the  multitude  of  his 
thoughts  within  him,  God's  comforts  delighted  his 
foul.  And  all  muft  be  accompanied  with  prayer. 
"  Aflc  and  ye  fhall  receive,"  fays  our  Lord,  "  for 
God  giveth  his  holy  Spirit  to  them  who  aflc  him." 

Since  thefe  are  the  ways,  in  which  God  has  di- 
re6ted  us  to  feek,  and  encouraged  us  to  expeft  the 
needful  fupplies  of  his  grace  ;  our  difregard  to, 
them  may  properly  be  faid  to  grieve  the  Spirit.    It 


Serm.  XXXI.]        Chrijlian  Religion,  3^5 

is  a  contempt  of  his  offered  affiftance — an  affront 
to  his  kindnefs  and  love. 

Ye,  who  live  in  the  negled  of  fecret  prayer,  and 
fecial  worfhip — ye  who  are  flrangers  to  your  own 
hearts,  and  to  the  word  and  fanftaary  of  God — 
confider,  you  not  only  dilobey  the  exprets  com- 
mands of  God,  but  oppofe  and  grieve  that  Spirit, 
who  ufually,  by  thefe  means,  communicates  hini- 
felf  to  the  foul. 

4.  Oppofition  to  the  llrivings  of  fche  Spirit  is  an- 
other way  in  which  he  is  often  grieved. 

There  are  times  when  finners  are  impreffed 
more  deeply  than  ufual,  with  a  fenfe  of  their  guilty 
and  dangerous  ftafe,  and  of  the  neceflity  of  a  fpeedy 
repentance.  There  are  feafons  alfo,  when  true 
Chriflians  arc  awakened  to  more  lively  affe£lions, 
and  more  fervent  zeal,  than  what  they  ordinarily 
experience.  Whatever  may  be  our  charafter.  fuch 
favorable  motions  are  to  be  improved.  Our  Savior 
has  taught  us,  "  Whofoever  hath,  to  him  fhall  be 
given;  but  from  him  that  hath  not,  fhall  be  taken 
away  even  that  which  he  feemeth  to  have."  If  we 
difobey  the  calls  and  neglefil  the  aids  of  the  Spirit, 
we  oppofe  and  grieve  him  ;  and  what  we  have  may 
juflly  be  taken  away. 

We  are  not,  indeed,  implicitly  to  obey  every 
motion  flarted  in  our  minds,  concluding  it,  at  once, 
to  be  divine.  There  may  be  motions  fuggefted  by 
the  power  of  imagination,  or  by  the  influence  of 
evil  Spirits,  which  are  not  to  be  followed.  We 
fhould  always  remember,  that  the  divine  influence 
is  not  by. immediate  revelation  of  fomething  new, 
and  before  unknown  ;  but  by  kind  excitation  to 
that  which  is  already  revealed  or  commanded  in 
fcripture.  How  powerfully  foever  we  may  be  urged 
to  a  particular  a6tion,  or  line  of  conduct,  we  are 
not  to  proceed,  until  we  have  examined  the  mat- 
ter, and  found  it  agreeable  to  the  word  of  God*. 
BB4, 


39^  Duties  of  the         [[Serm.  XXXI. 

By  this  rule  we  are  to  try  all  iriward  motions  ;  and 
as  they  agree  or  difagree  with  this,  we  are  to  em- 
brace or  difcard  them.  To  fufpend  our  refolution 
until  we  can  obtain  light  in  a  doubtful  cafe  ;  or 
to  refufe  compliance  with  a  fuggeflion  palpably 
unfcriptural,  is  not  to  grieve  but  pleafe  the  Spirit. 
This  is  to  follow  reafon  and  the  word  of  God. 
But  when  confcience  ftrongly  remonftrates  againfl; 
manifeft  evil,  or  preffes  to  evident  duty,  then  op- 
pofition  or  delay,  is  grieving  the  Spirit. 
•  5.  There  are  fome  particular  kinds  of  fin,  which 
4jf  are,  in  an  eminent  and  peculiar  fenfe,  oppofite  to 
the  work  of  the  Spirit. 

Among  thefe  may  be  reckoned  impurity,  intem- 
perance, diffipation,  and  all  the  vices  of  fenfuality. 
This  h  the  language  of  the  gofpel ;  *'  They  who 
are  fenfual.  have  not  the  Spirit." — "  Be  not  drunk 
with  wine,  wherein  is  excefs,  but  be  filled  with  the 
Spirit."  You  cannot  be  filled  with  both.  "  Walk 
in  the  Spirit,  and  ye  will  not  fulfil  the  lulls  of  the 
flelh."  When  David  fell  into  the  grofs  fm  of  im- 
purity, God  took  from  him  the  holy  Spirit ;  and 
the  unhappy  offender  loft  for  a  time  the  joy  of  fal- 
yation. 

The  indulgence  of  malignant  pafiions,  as  well  as 
of  fiefhly  lufts,  grieves  the  Spirit.  The  fruits  of 
the  Spirit  are  love,  peace,  gentlenefs  and  meek- 
nefs.  The  contrary  tempers  are  the  works  of  the 
flefh,  and  defcend  not  from  above,  but  are  earthly, 
fenfual  and  devilifh.  Therefore  to  the  caution  in 
the  text,  the  Apoftle  fubjoins  a  diffuafive  from  all 
bitternefs,  wrath,  clamor  and  evil  fpeaking,  and  an 
exhortation  to  kindnefs,  compaffion  and  mutual 
forgivenefs. 

Contentions  among  Chriftians  are  oppofite  to 
the  Spirit.  "  Ye  are  builded  together,"  fays  the 
Apoftle,  "for  an  habitaMon  of  God  through  the 
Sipirit." — "  Walk  wonhy  of  your  vocation  in  all 
lowlinefs,   forbearing  one    another  in   love,    and 


■t-' 


Serm.  XXXL]      Chrijlidn  Religion,  397 

keeping  the  unity  of  the  Spirit  in  the  bond  of 
peace  ;  for  there  is  one  body  and  one  Spirit." 
Chriftians  can  no  longer  be  an  habitation  of  the 
Spirit,  than  they  are  builded  together.  They  no 
longer  waik  worthy  of  their  vocation,  than  they 
prderve  unity  and  peace. 

Finally  :  Men  grieve  th-e  Spirit,  when  they  af- 
cribe  to  him  thole  motions  and  aftions,  which  are 
contrary  to  his  nature. 

If,  under  pretence  of  the  fpecial  guidance  of  the 
Spirit,  thev  blindly  follow  every  impulfe  of  a 
heated  imagination,  every  fuggeftion  of  the  com- 
mon deceiver,  every  motion  of  their  own  vanity 
and  pride,  they  profane  and  blafpheme  his  facred 
name. 

The  fcripture  direGs  us  to  prove  every  Spirit, 
whether  it  be  of  God.  If,  inftead  of  trying  the 
Spirit  which  moves  us,  we  rafhly  obey  every  mo- 
tion that  we  feel,  and  afcribe  to  the  Spirit  of  God 
the  tempers  and  aftions  which  his  word  forbids, 
we  not  only  are  guilty  of  great  impiety,  but  lay 
ourfelves  open  to  fatal  delulion. 

To  difl'uade  us  from  thefe,  and  all  other  fins, 
what  argument  can  be  more  powerful,  than  this 
which  our  text  propofes  ?  It  is  grieving  the  holy 
Spirit,  whereby  we  are  fealcd  to  the  day  of  redemp- 
tion ;  or,  at  lead,  are  urged  to  fecure  a  fhare  in, 
the  redemption.  The  offer  of  redemption  is  made 
without  diftinftion.  They  only  are  aheady  inter-, 
efted  in  it,  who  have  been  renewed  by  the  holy 
Spirit.  But  even  the  unrenewed  have  been  the 
fubjefts  of  his  convincing  and  awakening  influ- 
ence. It  is  not  neceffary,  that  we  fhould  wait  to 
afcertain  our  chara6ler,  before  we  apply  to  our- 
felves the  argument.  Whatever  our  charafter  is, 
we  have  at  leall  had  the  offer  of  redemption,  been 
called  to  repent,  and  invited  to  feek  the  gra^ce  of 
the  Spirit,  who  is   forward  to  affifl   us  in.the  reli^ 


39^  I>iitt€S  of  the,  Ge,      [Serm.  XXXI; 

gious  life.  And  who  of  us  can  fay,  they  have  not 
experienced  his  drivings  within  them  ? 

Let  us  remember,  then,  that  the  fins  which  have 
been  mentioned,  as  grieving  the  Spirit,  are  incon- 
liflent  with  a  clear  evidence  and  fcriptural  hope  bf 
our  intereft  in  the  great  redemption  ;  and  the  in- 
dulgence of  them  will  moft  certainly  cut  us  off 
from  the  glorious  inheritance  propofed.  And  if 
we  fail,  alas  !  we  ftiall  fink  under  this  additional 
load  of  guilt,  that  we  have  purfued  our  own  de- 
ftru£lion,  in  oppofition  to  the  ftrivings  of  divine 
grace  ;  and,  while  we  have  ruined  ourfelves,  we 
have  grieved  God's  compaffion  and  love. 

Let  finners,  awed  by  their  danger  on  the  one 
hand,  and  animated  by  their  encouragement  on  the 
other,  flee  from  the  wrath  to  come,  and  lay  hold 
on  the  hope  fet  before  them. 

Let  faints,  by  a  fteady  faith  in  God,  by  a  dili- 
gent attendance  on  the  means  of  religion,  and  by 
the  exercife  of  a  holy  temper,  keep  alive  their 
Chriftian  joy.  And  let  them  walk  as  becomes 
thofe  who  have  the  earneil  of  the  Spirit  in  their 
hearts,  and  are  waiting  for  the  day  of  redemption. 


^^ 


SERMON      XXXII. 


EPHESIANS  iv.  31,  32. 

Let  all  bitternefs,  and  wrath,  and  anger,  and  clamor, 
and  evil  Jpeaking,  he  put  away  from  you,,  with  all 
7nalice  ;  and  be  ye  kind  one  to  another,  tenderheart^ 
id,  forgiving  one  another,  even  as  God  for  Chrijl's 
fake  hath  forgiven  you. 

1M  thefe  and  the  preceding  verf&s, 
the  Apoftle  defcribes  the  Chriftian  life.  To  give 
«s  the  more  accurate  and  juft  conception  of  it,  he 
fhews  both  what  it  is,  and  what  it  is  not — what 
thofe  paffions  and  vices  are,  which  we  muil  re- 
nounce ;  and  what  thofe  difpoliiions  and  virtues 
are,  which  we  muft  cultivate. 

We  are  taught,  as  the  truth  is  in  Jefus,  to  put 
off  the  old  man,  and  to  put  on  the  new  man.  The 
old  man  is  corrupt,  according  to  deceitful  lulls  ; 
the  new  man  is  holy  after  the  image  of  God. 
The  Chriftian  thus  renovated  muft  depart  from 
evil  and  do  gooi3 — put  away  falfehood,  and  fpeak 
truth — abhor  all  diflionefty  and  fraud,  and  work 
with  his  hands  the  things  which  are  profitable — 
allow  no  vain  difcourie  to  proceed  from  his 
mouth,  but  fuch  only  as  may  be  ufeful  to  editi- 
-^ation^ 


400  Duties  of  the  [Serm.  XXXII. 

Irt  the  fame  manner  the  Apoftle,  in  our  text, 
exprefifes  that  benevolent  and  focial  temper,  which 
Chriflians  ought  to  exercife  toward  one  another. 

They  are  to  put  away  anger,  malice  and  evil 
fpeaking  ;  and  to  be  kind,  compaffionate  and  for- 
giving, in  imitation  of  the  mercy  of  God,  who  for 
Chrift's  fake  harh  forgiven  them. 

We  will,  firft,  confider  what  are  the  evil  difpo- 
(itions  and  manners  whirh  Chriftians  are  here  re- 
quired to  renounce.  We  will  then  flate  and  ex- 
plain the  cppofite  virtues.  And  laftly,  we  will  il- 
luftrate  and  apply  the  argument  by  which  thefe 
virtues  are  urged. 

I.  We  will  confider  the  evil  paffions,  manners  and 
language,  which  the  Apoftle  cautions  us  to  avoid 
in  our  intercourfe  with  one  another.  "  Let  all 
bitternefs,  and  wrath,  and  anger,  and  clamor,  and 
evil  fpeaking,  be  put  away  from  you,  with  all  mal- 
ice." 

1.  We  are  to  put  away  all  bitternefs — all  fuch 
paflions,  behavior  and  language  as  are  difguftful 
and  ofiFenfive  to  others,  wound  their  tender  feel- 
ings and  embitter  their  fpiiits.  It  is  an  eafy  and 
obvious  metaphor.  We  all  know  how  bitter  ob- 
je6ls  afFeCt  our  organs  of  tafte.  The  bitternefs, 
which  the  Apoftle  intends  here,  is  that  condu6i;  in 
the  focial  lile,  which  affe6ls,  in  a  fimilar  manner, 
the  feelings  of  otkers.  It  is  a  metaphor  which  the 
icripture  often  ufes  :  A  bitter  affliftion  is  a  very 
painful,  grievous  one.  To  be  in  bitternefs  of  foul, 
is  to  be  in  great  anguifti.  Bitter  words  are  words 
which  deeply  diftrefs. the  heart.  A  foolifli  fon  is 
a  bitternefs  to  her  that  bare  him,  i.  e.  he  is  a  great 
affli£lion  to  her.  Wc  read  of  thofe  whofe  mouths 
are  full  of  curfing  and  bitternefs — of  fevcre  and  re- 
viling language.  Hufbands  are  direfted  to  love 
their  wives,  and  not  be  bitter  againft  them.  Bit- 
ternefs is  here  oppofed  to  a  fmooth,  kind  and  c- 
bliging  carriage  toward  intimate  friends. 


Serm.  XXXII.]       Chrijlian  Religion,  401 

Chriftians  are  to  put  away  all  fuch  bitternefs. 
Under  this  metaphor  may  be  comprehended  a 
roughnefs  of  manners,  and  fevevity  of  temper — a 
captious,  cavilling  hamor — a  fpirit  of  oppofitioii 
and  contradiftion,  not  only  in  great,  but  trivial 
matters — an  affuming,  imperious  behavior  toward 
friends  and  companions — a  difpofition  to  crofs 
their  will,  and  to  criminate  at  a  venture  every 
thing  they  do,  whether  right  or  wrong — a  prone- 
nefs  to  upbraid  them  with  paft  failings,  and  re- 
proach them  for  innocent  infirmities — a  perpeiual 
jealoufy  of  their  intentions,  and  paffionate  com- 
plaints againfl  them  for  accidental  errors,  or  even 
fufpefted  offences.  Such  treatment  is  a  bitternefs 
to  thofe  who  have  commoa  feelings,  efpecially  if 
they  ftand  in  the  mote  tender  and  delicate  relations 
of  life  I  yea,  in  thofe  relations,  coldnefs  and  in- 
difference are  more  painfully  felt,  than  direfl  and 
pofitive  injuries  in  ordinary  cafes.  The  happinefs 
of  domeflic  life  depends  on  mutual  affeclion  and 
confidence.  That  negleft  which  betrays  the  want 
of  regard,  embitters  the  connexion. 

But  perhaps  no  temper  is  more  inconfiftent  with 
ihe  felicity  of  focial  life,  than  what  is  commonly 
cdilled peevijhnefs.  There  are  fome  who  are  fubjeft 
to  fudden  and  violent  gufls  of  paffion,  in  which 
they  fay  and  do  extravagant  things  ;  but  when  the 
guft  has  blown  itfelf  out,  it  is  followed  with  a  com- 
fortable calm  ;  and  perhaps  the  clouds  which  had 
been  lowering  before,  are  now  wholly  diffipated. — 
So  people,  afflifted  with  epileptic  firs,  in  the  inter- 
vals of  their  difovder,  enjoy  tolerable  health  :  But: 
peeviflmefs  can  never  be  eafy.  It  is  a  refllefs  fpir- 
it, irritable  at  trifles,  and  difcharging  its  impotgnc 
fpleen  on  every  obje£l;  in  its  way.  Though  its 
force  may,  in  general,  be  but  languid,  yet  it  is  ex- 
tremely troublefome  and  vexatious,  becaufe  it  nev- 
er can  be  quiet  itfelf,  nor  fuffer  others  to  be  fo. 
—Men  of  violent  paflionj  like  a  mulket,  are  hhnt 


402  Duties  of  tht  [Serm.  XXXIL 

after  the  cxplofion.  But  the  peevifti  are  like  wild- 
fire, which  keeps  up  a  filly  noife,  and  emits  an  in- 
ceffant  fmoke,  with  little  other  efFeft,  than  to  dif- 
turb  the  peace,  and  afiQift  the  tyts  of  thofe  who 
are  near. 

2.  The  /^poflle  in  the  next  place,  mentions 
zvrath  and  anger,  as  paflicns  which  Chriftians  muft 
put  away. 

Thefe  two  words  in  our  language,  and  in  the 
original,  are  of  much  the  fame  import.  If  there 
is  a  difference,  the  former  fignifies  a  heat  of  tem- 
per ;  the  latter  fignifies  this  heat  wrought  into  a 
flame.  They  both  together  exprefs  the  palTion 
ufually  called  anger,  in  all  its  criminal  ftages  and 
degrees. 

Chriflians  Ihould  acquire  fuch  an  habitual  com- 
mand of  themfelves.  as  not  to  fufpeQ  evil  without 
evidence,  nor  be  eafily  provoked  at  real  evil — not 
to  fall  into  fudden  palTion  at  trivial  offences  ; 
much  lefs,  on  mere  jealoufy  and  furmife — not  to 
be  angry  without  caufe,  nor  before  they  have  ex- 
amined the  caufe,  and  found  it  fubllantial — not  to 
indulge  refentment  beyond  the  demerit  of  the  prov- 
ocation, nor  exprefs  it  in  exafperating  language — ■ 
not  to  render  evil  for  evil,  nor  take  rafli  meafures 
for  the  redrefs  of  their  wrongs — not  to  brood  over 
their  pafnon,  till  it  grows  into  lancor,  obfiru6ls  the 
cxercife  of  benevolence,  and  diverts  the  couife  of 
good  ofBces  which  are  due  to  mankind. 

Though  anger,  confidcred  fimply  as  a  fenfe  and 
feeling  of  the  wrongs  done  us,  is  innocent  and 
natural,  yet  all  the  irregular  and  exceflive  opera- 
tions of  it  are  finful  and  dangerous.  They  expofe 
us  to  numerous  tranfgrefhons,  bring  on  us  new 
temptations,  provoke  frefh  injuries,  involve  us  in 
unnecefTary  perplexities,  rob  us  of  our  peace  and 
feifenjoymcnt,  and  diflurb  the  fecuri^y  of  all  a- 
lound  us. 

3.  \Vc  are  to  put  away  all  malice. 


Serm.  XXXII.]       Chrijlian  Religion*  403 

This  is  a  degree  of  paffion  beyond  fimple  anger. 
It  is  a  fixed,  fettled  hatred,  accompanied  with  a 
difpofition  to  revenge.  It  is  anger  refting  in  the 
bofom,  and  ftudying  to  do  mifchief. 

The  Apoftle  by  a  natural  gradation,  rifes  from 
the  lower  to  the  higher  paflions.  BiiUrnefs  is  a  fe- 
verity  and  acrimony  of  temper.  Wralh  is  this  fe- 
verity  put  in  motion.  Anger  is  this  moticij  accel- 
erated into  violence.  Malice  is  this  violence  oper- 
ating in  mifchievous  effefts. 

Our  Apoftle,  elfewhere,  with  malice  joins  ^nvy 
and  hatred,  to  fignify  its  ufual  operations.  "  We 
were  fometimes  difobedient,  ferving  divers  lulls 
and  pleafures,  living  in  envy  and  malice,  hateful 
and  hating  one  another."  He  fpeaks  of  the  Hea- 
thens, as  "  filled  with  all  unrighteoufncfs,  wicked- 
nefs,  covetoufnefs,  malicioufnefs,  envy,  murder, 
deceit  and  malignity." 

Malice  fometimes  originates  from  a  fappofed  in- 
jury. In  its  firft  ftage  it  is  only  refentment ;  but 
by  indulgence  it  grows  into  hatred  and  averfion  ; 
and  from  thence  it  ripens  into  malignity  and  re- 
venge. 

Sometimes  it  takes  its  rife  from  covetoufnefs  or 
ambition.  The  man,  whofe  heart  is  devoted  to  the 
purfuit  of  wealth  or  honor,  is  difpleafed  with  all 
who  feem  to  interfere  with  him.  He  is  jealous  of 
their  deligns — envies  their  fuccefs — views  them  as 
his  enemies — entertains  the  worft  thoashts  of  them — 
gives  vent  to  his  feelings,  firft  inobfcureinfmuations, 
then  in  bolder  reproaches — and  by  degrees  works 
up  his  mind  into  a  malignity  of  temper,  which  not 
only  rejoices  in  their  misfortune,  but  plots  their 
ruin. 

Malice  is  a  temper  which  every  one  condemns 
in  others,  but  few  difcern  in  themfelves.  It  is  a 
felfjuftifying  paffion.  They  in  whom  it  operates, 
are  blinded  by  its  influence.  They  call  it  by  an 
in-noc'^nt    name.     They    excufe  it   on   the  foot  of 


404  Duties  of  the^  [Serm.  XXXII. 

fuppofed  injuries,  or  the  fuppofed  vilenefs  of  the 
object,  and  their  own  fuperior  merit  and  import- 
ance. It  is  the  language  of  this  paflion,  *'  I  do 
well  to  be  angry." 

To  fecure  our  hearts  from  fo  criminal  a  temper, 
we  muft  guard  againft  it  in  its  lower  ftages,  put- 
ting away  all  bitternefs  and  wrath. 

As  one  of  the  common  ways,  in  which  malice 
vents  itfeif  to  the  prejudice  of  mankind,  is  revil- 
ieg  and  defamatory  language,  therefore,  the  Apof- 
tle, 

4.  Exhorts  Chriilians  to  put  away  from  them 
all  clamor  and  evil  Jpcakiii^. 

"^y  clamor  he  intends  noify,  complaining  and 
contentious  language,  in  oppqifition  to  that  which 
is  fott,  gentle  and  courteous. 

There  are  fome,  who  are  clamorous  from  the  fe- 
rocity and  ruggednefs  of  their  tempers  :  And  there 
are  others,  who  by  ufe  have  acquired  fuch  a  habit 
of  clamoroufnefs,  that  whether  they  are  in  anger, 
or  only  in  earnefl,  their  language  is  much  the  fame. 
When  they  give  orders  or  inflruftions,  it  is  in  a 
manner,  which,  if  it  has  any  efFedt,  operates  only 
on  fear,  not  on  the  more  ingenuous  principles.  If 
any  thing  is  done  contrary  to  their  mtention,  they 
condemn  it  with  fuch  precipitancy  and  noife,  that 
no  excufe  can  be  made,  01  be  heard,  if  it  is  made. 
Atthemofl  trivial  inadvertencies  they  exclaim  with 
as  much  vehemence,  as  if  one  were  fetting  fire  to 
their  houfe. — Accidental  errors  are  imputed  to  the 
worft  intention,  and  the  offender  is  loaded  with 
the  vilefl  epithets. 

Such  language  is  v/hat  the  Apoftle  calls  claiTior. 
This  is  unreafonable  in  any  ;  but  peculiarly  inde- 
cent in  Chriftians  :  for  they  profefs  a  religion, 
which  exhibits  for  their  imitalion,  the  mildeft  and 
fweeteft  examples,  and  inculcates,  in  its  precepts, 
moderation    and    gentlenefs,     foft     anfwers     and 


S£RM.  XXXII.]      Chrijlia%  Religion,  -^ok 

obliging  manners,  graceful  fpeech  and  winning  ad- 
drefs. 

But  what  the  gofpel  more  efpecially  warns 
Chriftians  to  avoid  is  evilfpeaking. 

There  are  indeed  fome  cafes,  in  which  we  may 
fpeak  evil  of  others.  Public  arid  notorious  crimes, 
the  corruption  of  manners,  and  the  degeneracy  of 
the  times,  may  be  fubjeas  of  difcourfe  among 
Chriftians  in  a  way  of  lamentation,  aridfot-  mutual 
warning  and  excitement.  The  evil  which  we  know 
of  another,  we  may  mention  in  a  way  of  caution 
to  a  ftranger,  who,  for  want  of  information,  might 
be  cnfnared.  If  we  are  called  to  bear  teftimony 
agamft  a  criminal  before  lawful  authority,  we  are 
bound  to  fpeak  without  referve,  what  we  know  rel- 
ative to  the  matter  in  queflion. 

The  frequent  cautions  in  fciipture  againft  evil 
fpeaking,  refpeft  not  cafes  of  this  nature  ;  much 
lefs  do  they  forbid  us  to  fpeak  to  the  offender  him- 
felf,  in  a  way  of  friendly  admonition  and  rebuke. 
It  is  the  command  of  our  divine  Lord,  "  If  thy 
brother  trefpafs  againft  thee,  go  and  tell  him  his 
fault  betwixt  him  and  thee.  If  he  hear  thee,  thou 
haft  gained  thy  brother." 

But  we  fliould  always  remember,    that    to  fpeak 

evil  of  another  is   a    nice    and   delicate    matter. 

That  you  may  not  in  this  offend,  be  pleafed  to  ob- 
ferve  the  following  rules : 

Never  believe,  much  lefs  propagate  an  ill  report 
of  your  neighbor,  without  good  evidence  of  its 
truth.  Never  liften  to  an  infajnous  ftory  handed 
to  you  by  a  man  who  is  a  known  enemy  of  the 
perfon  defamed,  or  who  is  himfelf  infamous  for 
defammg  his  neighbors,  or  who  is  wont  to  fow 
difcord  among  brethren,  and  excite  difturbances  in 
fociety.  Never  utter  the  evil  which  you  know  or 
lufpea  of  another,  till  you  have  taken  an  opportu- 
nity to  expoftulate  with  him.  Never  fpeak  evil  of 
another  while  you  are  under  the  operation  of  envy 
C  c 


406  X>uliesofthe  [Serm.  XXXlJt^ 

and  malevolence,  but  wait  till  your  fpirits  are 
cooled  down,  that  you  may  better  judge,  whether 
to  utter  or  fupprefs  the  ma' ter.  Never  exprefs  the 
evil  which  you  would  fay  of  your  neighbor,  in 
termis  too  ftrong,  or  in  language  which  would  con- 
vey art  exaggerated  idea  of  his  conduft.  Never 
throw  out  againfl;  a  man  broken  hints  and  dark 
innuendoes,  which  would  leave  the  hearers  to  fuf- 
pe6l  any  thing  and  eery  thing  that  ill  nature  can 
fugged.  Never  fpeak  evil  of  your  neighbor  to  his 
known  enemy,  who  wifiies  for  an  occafion  of  Gan- 
der ;  for  he  will  certainly  paint  the  image  anew, 
and  touch  it  off  with  bolder  colors.  '  In  fhort  ; 
never  fpeak  evil  of  a  man,  when  your  fpeaking 
may  probably  do  much  hurt,  but  cannot  poflibly 
do  any  good. 

Thefe  are  reafonable  rules  r  By  a  flri6l  adher- 
ence to  them  much  evil  fpeaking  would  be  pre- 
vented. 

II.  I  proceed  to  obferve,  in  the  fecond  place, 
the  Apollle  exhorts  Chriflians  to  "  be  kind  one  to 
another,  tenderhearted,  forgiving  one  anothf-r." 

1.  Chriflians  are  to  be  kind  one  to  another. 

The  word  fignifies  fuch  kindnefs  as  renders  us 
ufeful. 

Kindnefs  will  not  always  gratify,  but  fom.etimes 
crofs  the  vviflies  of  others.  To  gratify  men's  vi- 
cious inclinations  is  not  kindnefs,  but  inhumanity^ — 
not  goodnefs,  but  injury. 

Kindnefs  wifhes  well  to  all  men,  prays  for  their* 
happinefs  and  fludies  within  its  fphere,  to  promote 
their  intereft.  It  is  forward  to.  relieve  diflrefs.  It 
will  interpofe  to  vindicate  an  injured  chara6ler. 
It  will  warn  the  heedlefs  of  their  danger.  It  will 
reprove  vice,  and  lend  its  aid  to  promote  knowl- 
edge and  virtue.  In  a  word,  it  will  do  good,  as 
opportunities  occur,  occahons  require  and  abilities 
permit. 


SsRM.  XXXIL]      Chrijlian  Religicn,  407 

2.  Chriftians  (hould  be  tenderhearted ;  or,  as  the 
parallel  exprelTion  is,  in  the  epiftle  to  the  Co- 
loffians,  they  Ihould  put  on  bowels  of  mercies.  They 
(hould  not  be  indifferent  to  the  dangers,  and  un- 
feeling to  the  affli£lions  of  their  fellow  men,  efpe- 
cially  of  their  fellow  Chriftians  ;  but,  with  an  in- 
tereliing  fenfibility,  weep  with  them  that  weep  ; 
burn  for  them  who  are  offended  ;  hive  com paflion 
on  them  who  are  in  trouble  ;  remember  thofe.  who 
are  in  bonds,  as  bound  with  them,  and  thofe  who 
fuffer  adverfity,  as  being  themfelves  alfo  in  the 
body. 

They  fhould  not,  however,  be  guided  by  a  blind, 
inflinftive  pity ;  but  by  an  habitual  goodnefs  of  heart, 
cultivated  with  reafon,  improved  by  religion  and 
operating  with  difcretion.  They  (hould  make  a 
dillindion  of  objeds  ;  anjd  while  they  commiferate 
all  who  appear  to  be  in  afflitlion,  they  fhould  re- 
gard among  them  th,e  difference  of  chara6lers  and 
circumftances,  giving  a  precedence  to  the  moft  ne- 
ceffitous,  the  moft  friendlefs,  and  the  moft  virtu- 
ouis  ;  and  (hould  exercife  their  charity  in  ways 
confiftent  with  other  obligations  and  the  general 
good.     The  Apoftle  adds, 

3.  That  we  are  to  forgive  one  another. 

In  this  imperfe6i;  ftate,  offences  will  come.  If 
therefore  we  hope  lo  live  comfortably  in  fociety, 
we  muft  carry  with  us  a  peaceable  and  forgiving 
fpirit. 

Forgivenefs  does  not  oblige  us  tamely  to  fubmie 
to  every  infult,  and  filently  to  bear  every  injury. 
There  are  wrongs  fo  grofs  and  oppreffive,  that  juf- 
tice  to  ourfelves  demands  redrefs.  And  there  are 
ibme  infolent  offenders,  whom  nothing  but  the 
terrorof  human  punifhment  will  reftrain.  When, 
and  how  far  we  may  apply  to  the  laws  of  fociety 
for  the  redrefs  of,  or  for  protedion  againft  perfonal 
injuries,  wifdom  is  profitable  to  dirc6l. 
G  c  2 


4o8  Duties  of  the  [Serm.  XXXII, 

But  under  the  iftflucnce  of  that  forgiving  fpirit, 
which  the  gofpel  inculcates,  we  {hall,  on  our  part, 
be  careful  to  injure  no  man  ;  and  if,  through  in- 
advertence, paflion  or  temptation,  we  have  done  a 
v/rong,  we  fti.\ll,  on  refle6lion,  be  willing  to  repair  it. 
To  thofe  who  have  injured  us  we  (hall  maintain  good 
will  and  exercife  forbearance,  as  far  as  our  own  and 
the  common  fafety  will  allow.  We  fhall  be  grieved 
for  their  guilt,  as  well  as  our  own  lofs  ;  and  wifh 
their  repentance,  rather  than  their  punflliment. — 
If  there  is  hope  of  reclaiming  them,  we  fhall  treat 
them  with  mildnefs,  rather  than  feverity,  thinking 
it  better  to  win  thern  with  goodnefs,  than  fubdue 
them  with  power.  We  fhall  make  fome  allowance 
for  their  miftakes  and  temptations,  and  give  fomc 
weight  to  excufes  in  their  behalf,  not  fufpe^ingthc 
worft,  but  hoping  all  things.  Providential  difa- 
bilities  will  fuccefsfuUy  plead  for  our  forbearance  i 
and  proportions  of  adjuftment  will  be  heard  with 
candor.  A  credible  repentance  will  reinflate  them 
in  our  favor  and  efleem  ;  and  though  they  con- 
tinue implacable,  they  will  have  a  fliare  in  our  be- 
rfevolence  and  prayers. 

III.  We  are,  in  the  lafl  place,  to  apply  the  ar- 
gument, by  which  the  Apoftle  urges  us  to  this  kind 
and  forgiving  carriage.  *'  God  for  Chrill's  fake 
hath  forgiven  you." 

Remember,  Chriflians,  what  ye  once  were — fin- 
ncrs — enemies  to  God  by  wicked  works — under  his 
holy  difpleafure,  and  expofed  to  everlafting  death. 
Think  how  ye  were  brought  out  of  this  deplorable 
Hate — not  by  your  own  works,  but  by  the  forgiv- 
ing mercy  of  God.  "  It  is  God  who  hath  forgiven 
you."  Though  your  repentance  was  the  condition 
on  which  pardon  was  vouchfafed  to  you  ;  yet, 
confider,  this  pardon  was  granted,  not  on  the 
ground  of  any  intrinfic  obligatory  worth  in  your 
repentance,  but  on  the  ground  of  Chrift's  media- 
tion, who  voluntarily  fuffered  for  your   fins,  offer- 


Serm.  XXXII.]       Chrifiia^  Religion.  409 

ing  himfelf  a  facrifice  to  God  for  a  fweetfmelling 
favor.  "  God/or  Chrifl'sfah  liath  forgiven  you." 
This  wonderful  inllance  of  divine  mercy  is  per- 
tinently urged  on  Chriftians  as  a  motive  to  mutual 
forgivenefs.  God  abundantly  pardons  : — Even 
where  fm  abounds,  his  grace  much  more  abounds. 
He  propofes  forgivenefs  to  all  finners  without  dif- 
tin£tion,  and  on  the  fame  gracious  '"erms.  He  for- 
gives great  fins  as  well  asfmall,  and  repeated  tranf- 
giTJ[Iions,  as  freely  as  the  firft.  He  renews  the 
tenders  of  his  mercy  after  mufiplied  reje6lions,  and 
waits  to  be  gracious.  He  forgives  without  com- 
penfation  for  injuries  done  him  :  he  requires  only 
that  humiliation  and  penitence  of  foul,  which  are 
necelfary  preparatives  for  his  gracious  pardon.— 
He  forgives,  though  he  needs  nothing  from  us,  and 
Qur  righteouTnefs  cannot  be  gain  to  him.  He 
makes  the  fird  advances  to  a  reconciliation.  He 
calls  us  to  repentance,  and  even  ftrives  with  us, 
that  we  may  be  perfuaded  to  turn  and  live.  He 
has  redeemed  us  at  a  great  price,  even  by  the  blood 
of  his  own  Son,  whom  he  hath  fet  forth  to  be  a 
propitiation,  that  he  might  be  jufl  and  the  juftifier 
of  them  who  believe. 

Let  this  example  of  divine  mercy  perfuade  us  tov 
put  away  all   bitternefs,    anger,    malice   and    evil- 
fpeaking.  and  to  be  kind,    tenderhearted,  forgiving, 
one  another. 

After  our  Lord  has  forgiven  us  a  debt  of  ttn 
thoufand  talents,  fhall  we  think  it  much  to  remit  to 
a  fellow  fervant  a  debt  of  a  few  pence  ?  If  we.  have 
received  the  pardon  of  all  our  paft  fins,  and  hope 
through  grace  tCK;,obtain  the  remiflion  of  our  future 
ones,  (hall  we  be  rigorous  and  implacable  to  our 
fellow  finners  ?  Let  us  remember,  thait  an  unmer- 
ciful, unforgiving  temper  is  an  evidence  that  we 
never  have  really  repented  of  our  fins,  and  that 
confequently  we  flill  lie  under  the  guilt  of  them 
all.     He  v/ho  fhews  no  mercy,  (hall  have  judgraeni. 


410  Dufics  of  the,i3c.     [Serm.  XXXIl, 

without  mercy.  He  who  forgives  not  an  offending 
brother,  will  not  be  forgiven  of  his  heavenly  Fa- 
ther. 

"  Put  on  therefore,  as  the  elecb  of  God,  bowels 
of  mercies,  kindnefs,  humblenefs  of  mind,  meek- 
nefs,  longfuffcring,  forbearing  one  another,  and 
forgiving  one  another,  if  any  man  have  a  complaint 
agamft  any  ;  even  as  Chrift  forgave  you,  fo  alfo 
do  yel  And  above  all  thefe  things,  put  on  chari- 
ty, which  is  the  bond  of  perfe6lnefs  ;  and  let  the 
peace  of  God  rule  in  your  hearts,  to  which  alfo  ye 
are  called  in  one  body." 


SERMON     XXXIIi; 


EPHESIANS  V.    t,  2. 

Be  ye  therefore  followers  oj  God  as  dear  children,  and 
walk  in  love  ;  as  Chrifi  alfo  hath  loved  us,  and  giv- 
en himjelf  for  us  an  offering  and  a  facrifice  untct^ 
God  for  afweefmelling  favor, 

IM.  the  preceding  vetfes  the  Apollle; 
inculcates  on  his  Ephefian  converts,  feveral  virtues 
and  duties,  as  being  the  genuine  fruits  of  the  new. 
creature  ;  and  then,  in  our  text,  he  fums  them  all 
up  in  this  general  dire6lion,  "  Be  ye  followers,"  or 
imitators,  "  of  God  as  dear  children  "  The  imita- 
tion of  God  comprifes  a]l  the  virtues  before  enume- 
rated and  enjoined,  as  truth,  jullice,  purity,  good- 
nefs  and  mercy  ;  for  thefe  are  particular  branches 
of  the  divine  charafter.  Among  thefe  the  Apoftle 
(ele6ls  one  moft  eminent  and  glorious  part  of  God's 
charafter,  which  he  diftin^lly  recommends  to  imi- 
tation— "  Walk  in  love."  And  he  fubjoins  an 
argument  which  ought  to  have  peculiar  weight  with 
Ghriftians. — "Walk  in  love,  as  Ghrift  hath  loved 
us  and  given  himfelf  for  us." 

The  Exhortation  and    the    Argument,   we.  will 
confider  di[tin6lly. 

I.  We  will  confider  ihe  Exhortation.      "  Be  yc. 
^lioweis  of  God,  and  walk  in  love." 

C    C    4 


412  Duties  of  the         [SfiRiM.  XXXIIL 

The  goodnefs  of  God  is  the  glory  of  his  moral 
charader.  When  Mofcs  prajcd,  *'  Lord,  fliew  me 
thy  glory;"  this  was  the  divine  anfwer,  "1  will 
make  all  my  goodnefs  pafs  before  thee." 

Language  affords  not  ftronger  terms,  or  higher 
expreflions,  than  thofc  in  which  revelation  def- 
cribes  the  goodnefs  of  God.  "  He  is  good  to  all, 
and  his  tender  mercies  are  over  all  his  works." — ■ 
*'  He.  daily  loadetli  us  vrith  benefits,  and  we  know 
not  the  number  thereof  ;  if  we  would  count  them, 
they  are  more  than  the  fand."  His  goodnefs  is 
conflant  ;  "  it  enduretli  forever  ;  it  fainteth  not, 
neither  is  weary."  It  is  exercifed  toward  the  moft 
unworthy  creatures,  in  the  mod  difintercfled  man- 
ner, without  hope  of  a  recompenfe.  Compared 
with  him,  the  moft  bountiful  among  th>e  fons  of 
men,  are  evil  :  Even  parental  goodnefs  links  and  is 
loll  in  the  comparifon. 

Many  wonderful  inftanccs  of  God's  love  to  men 
the  fcripture  adduces  to  raife  our  admiration  and 
sratitude.  Eut  the  moll  wonderful  of  all — that 
which  awakens  the  laudeft  fongs  of  angels,  and 
ihould  excite  the  liveliell  praifes  of  men,  is  the 
gift  of  his  Son  for  the  redemption  of  our  guilty 
race.  "  In  this,"  fays  St.  John,  *'  was  manifelled 
th.e  love  of  God  toward  us,  becaufe  he  fent  his  only 
begotten  Son  into  the  world,  that  we  might  live 
through  him." — "  Herein  is  love"  In  thiaword  is, 
comprehended  the  whole  divine  charaQer.  "  We 
have  known  the  love  that  God  hath  to  us.  God  is 
love.  And  he  that  dwelleth  in  love^  dwclleth  in 
God,  and  God  in  him." 

From  this  divine  example  the  fcripture  infers 
our  obligation  to  love  our  fellow  men.  "'  Let  us 
]ove  one  another,  for  love  is  of  God  ;  and  every 
one  that  loveth  is  born  of  God.  He  that  lovetli 
not,  knoweth  not  God,  for  God  is  love.  God  gave 
his  only  begotten  Soii;  that  we  might   live  through 


Serm.  XXXIII.]     Chrijlian  Religion.  413 

him  :  If  he  fo  loved  us,  we  ought  to  love  one  an- 
other." 

Love  is  the  highefl  and  noblefl  virtue  in  the 
chriftian  fyftem.  To  be  merciful  as  God  is  merci- 
ful, is  to  be  perfect  as  he  is  perfe^.  Charity  is  the 
bond  of  perfetlnefs.  Chriftians  are  therefore  re- 
quired, "  above  all  things  to  put  on  clmiity" — - 
*^  above  all  things  to  have  feryent  charity  among 
them  Tel  VCS-"  This  is  called  '*  the  end  of  the  com- 
mandment"— "  the  fulfilling  of  the  law" — •'  the 
fum  of  the  law  and  the  prophets."  Faith,  hope 
and  charity  are  all  great ;  but  the  greatejl  of  thefe 
is  charity.  In  ihe  gofpel  climax  of  virtues,  you 
i[ee  brotherly  kindnefs  and  charity  (landing  at  the 
top.  Thefe  complete  the  order  of  graces,  and  fin- 
ilh  the  chaiadler  of  the  Chriftian.  The  grand  de- 
cifion  ofchara6lerSj  at  the  laft  day,  will  be  made 
by  a  particular  inquiry  into  the  exercifes  of  this 
virtue.     He  who  has    this,  the  screateft  of  all  vir- 

JO 

tues,  has  the  other  ;  and  without  this  all  preten., 
fions  to  religion  are  vain.  For  this  reafpn,  when 
the  Apollle  exhorts  us  to  be  followers  of  God,  he 
particularly  reminds  us,  that  wemufl  walk  in  love. 
We  proceed, 

II.  To  conlider  the  Argument,  hy  which  the  A- 
poftle  prefTes  his  exhortation.  "  Walk  in  love,  98 
Chrift  alfo  loved  us,  and  ^ave  himfelf  for  us  an 
offering  and  a  facrifice  to  God  for  a  fwcetfmelling 
favor." 

The  fufferings  of  Chrift  for  the  fm  of  the  world 
were  typified  and  anticipated  in  the  facrifices  and 
offerings  inftituted  under  the  Mofaic  law.  Hence 
the  language  of  that  difpenfation  is  adopted  in  the 
gofpel  ;  and  the  death  of  Chrift  is  called  "  a  facri- 
fice and  an  offering  to  God." 

"  Chrift  was  facrificcd  for  us."  He  fuffered 
death  on  the  crofs  in  our  behalf  and  for  our  fakes, 
that  we  through  bis  blood  might  obtain  everlafting 
falvation.     This  is  the    umfoim   language    of  the 


4t4  Duties  oj Iht  [Serm.  XXXIII. 

gofpel.  **  He  who  knew  no  fin,  was  made  fin  for 
us,  that  we  might  be  made  the  righteoufnefs  of  God 
in  him." — "  He  once  fuffered  for  fins,  the  juft  for 
the  unjuft,  that  he  might  bring  us  to  God." — "  He 
bare  our  fins  in  his  own  body  on  the  tree,  that  we, 
being  dead  to  fin,  fliould  live  unto  righteoufnefs." 
— "  He  gave  himfelf  a  ranfom  for  us  ;  and  we 
have  redemption  through  his  blood." 

*'  The  Wages  of  fin  is  death."  This  is  the  juft 
demerit  of,  and  the  legal  fentence  againfl  the  tranf- 
greflion  of  man.  The  wifdom  of  God  has  feen  fit 
to  ordain,  that  without  the  fhedding  of  blood  there 
fho^ld  be  no  remiffion  of  fin.  The  great  ends  of 
God's  moral  government  required,  that  there  ftiould 
be  fome  folemn  difplay  of  his  jufl  and  holy  wrath 
againft  the  difobedience  and  rebellion  of  his  fub- 
je6ls.  To  have  executed  deferved  punifhment  on 
the  offenders  themfelves  would  have  been  forever 
inconfiftent  with  their  admiflion  to  pardon  and  fa- 
vor. Therefore,  that  they  might  be  forgiven  in  a 
way  agreeable  to  the  great  and  benevolent  defign 
of  God's  government,  he  was  pleafed  to  appoint 
and  accept  an  atonement  for  their  guilt.  "  He  fefc 
forth  his  Son  to  be  a  propitiation,  that  he  might  bs. 
juft,  and  the  juftifier  of  them  that  believe." 

,"  Qhr'x^  gave  hiwifelf  iox  us."  He,  freely  and  of 
his  own  choice,  fubmitted  to  all  the  pains  and  in, 
dignities,  which  attended  a  death  on  the  crofs  ;  and 
he  bare  them  all  with  refignation  and  patience, 
that  thus  he  might  fave  us  from  the  wrath  to  come. 

Here  was  a  full  difplay  of  his  love.  The  Apof- 
tie  fays,  "  He  loved  us,  and  gave  himfelf  for  us." 

He  who  is  thi  Son  of  God,  the  brightnefs  of  his 
glory — He  by  whom  all  worlds  were  made,  and 
whoupholdeth  all  things  by  the  word  of  his  pow- 
er, He  gave — What  did  he  give  ?  Not  one  of  hi^ 
creatures — not  an  ansel — not  a  world^but,  what 
is  more  than  all  worlds,  he  gave  HIMSELF — -'^ 


Sern*.  XXXIII.]      Chrijlian  Relrgkn.  ^t^ 

for  Its,  an  inferior  order   of  intelligences— linners. 
rebels,  under  fenten.ce  of  condemnation. 

He  gave  himfelf,  not  merely  to  become  a  man, 
and  dwell  on  earth — not  merely  to  be  our  pattern, 
teacher  and  guide — but  to  die  in  our  (lead,  and  to 
fufFer  a  kind  of  death  peculiarly  painful  and  igno- 
minious. He  gave  himfelf  for  us,  not  in  hope  of 
a  recompenfe  from  us,  but  in  his  felfmoving  good- 
nefs — in  his  difinterefted  benevolence  toward  us. 

♦'  The  ofiPering  of  Chrift  was  a  fweetfmelling  fa^ 
vor"  It  was  pleafmg  and  acceptable  to  God,  and, 
through  his  appointment  became  efficacious  to  ob- 
tairl  pardon  and  grace  for  men.  The  facrifices  of- 
fered to  God,  according  to  his  inflitution, under  the 
Patriarchal  and  Mofaic  difpenfations,  are  called 
*'  a  fweet  favor  to  him  ;"  and  he  is  laid  to  "  fmell 
a  fweet  favor  in  them."  The  Apoftle  ufes  the 
fame  phrafes  tqexprefs  God's  acceptance  of  Chrift's 
facrifice,  and  its  virtue  to  take  away  human  guilt. 
God's  law  is  magnified,  his  chara6ler  is  honored, 
and  his  juftice  is  fati^fied  with  the  work  which  Je- 
fus,as  our  Redeemer,  has  accomplifhed.  Anjd  pen- 
itent finners,  now  humbly  applying  to  the  mercy 
of  God,  .and  relying  on  the  atonement  of  the  Sa- 
vior, will  be  admitted  to  favor  as  freely  and  com- 
pletely, as  if  they  had  never  offended.  As  Chrift, 
who  knew  no  hn,  has  been  made  a  fmofFering  for 
us,  fo  we  are  by  faith  made  the  righteoufnefs  of 
God  in  him.  According  to  the  terms  of  the  new 
covenant,  believers  receive  through  Jefus  Chrift 
abundance  of  grace  and  of  the  gift  of  righteoufnefs 
— they  are  abundantly  pardoned — their  (ins  are  ex- 
tinguilhed  as  a  cloud,  and  remembered  no  more. 
They  receive  life,  and  receive  it  more  abundantly, 
than  it  was  promiled  by  the  covenant  of  innocence. 
The  righteoufnefs  of  Chrift  has  procured  for  them 
immortality  far  more  glorious  than  Adam,  iTi  vir- 
tue of  his  own  moft  perfe^  obedience,  could  ijave 
claimed. 


4i6  Duties  of  the         [Serm.  XXXIII. 

This  example  of  Chrift's  love  to  us  is  an  argu- 
ment of  great  force,  why  wefhould  love  oneanoth- 
er.  "  Be  ye  followers  of  God  as  dear  children, 
and  walk  in  love,  as  Chrifl  loved  us."  As  ye  are 
children  of  one  common  parent,  who  has  expreff- 
ed  for  you  a  moft  aJBPe6lionate  regard,  fee  that  you 
imitate  his  goodnefs  in  your  regards  for  one  an- 
other. If  you  are  God's  children,  then  you  all 
fland  in  the  relation  of  brethren.  Exprefs  your 
gratitude  to  God  for  his  parental  goodnefs  to  you, 
by  walking  in  love  toward  all  his  houfehold. — 
Dare  not  to  indulge  in  your  hearts  hatred  and  en- 
mity to  thofe  who  are  the  obje£ls  of  his  love.  Dare 
not  to  entertain  malevolent  difpofitions  toward  any 
of  the  human  race.  Where  will  you  find  the  man 
fo  unworthy  of  your  love,  as  you  are  of  the  love 
of  God  ?  Since  you  experience  that  divine  com- 
paflion,  to  which  you  can  pretend  no  claim,  think 
none  of  your  fellov/  finners  too  low,  or  too  crimin=, 
al  to  Ihare  in  yours. 

As  God  is  an  invifible  being,  whofe  benefits  we 
experience,  but  behold  not  the  benefa6lor  ;  there- 
fore, by  a  natural  tranfition,  the  Apoftle  calls  our 
attention  to  Jefus  Chrift,  in  whom  the  divine  good- 
nefs   and    love   are  made  confpicuous  to  fenfe,  as^ 
well  as  credible  to  faith.     Chrift,  who  is  the  image 
of  the  invifible  God,  has  manifefted  himfelf  in  hu- 
man flefli,  and  rendered  the  divine  charafter  famil- 
iar to   human  apprehcnfion.     That    therefore  we, 
may  imitate  the  love  of  the  invifible  God,   let  us 
look  on  his  vifible  image  in  the  perfon  of  the  won- 
derful Savior,    and  behold  and  admire  his    good- 
nefs difplayed  in  the   example  of  his    divine  Son 
dwelling  among  men.     *^BQyefollozucrso£  God — 
as  Chrijl  hath  loved  us." 

He  gave  himfelf,  not  only  to  become  a  man 
comfjafled  with  our  infirmities,  but  alfo  to  become 
a  viftim  bleeding  for  our  iniquities.  Let  us  put 
on  Chrift — affume  his  chara6ler,  efpecial ly  his  be- 


SerM.  XXXIII.]     Chrijlian  Religion.  41^ 

nevolence,  meeknefs  and  love.  Vain  are  our  pre- 
tenfions  to  the  charafter  of  Chriftians,  if  we  have 
not  the  mind  which  was  in  Jefus,  and  if  we  walk 
not  as  he  walked. 

Let  us  cooperate  with  the  delign  of  his  death, 
in  our  zealous  endeavors  to  advance  the  glory  of 
his  church,  and  the  virtue  and  happinefs  of  our 
fellow  men. 

Let  us  condefcend,  in  matters  of  indifference 
and  doubtful  difputation,  to  our  honeft  and  well- 
meaning  brethren  ;  and  if  there  are  any  whom  we 
efteem  weak,  let  us  more  cheerfully  bear  their 
burdens. 

Let  us  forgive  thofe  who  injure  us,  when  they 
give  us  tokens  of  their  repentance  ;  and  let  us  en- 
tertain unfeigned  benevolence  to  all  men,  even  to 
the  moll  unrelenting  and  implacable  enemies. 

In  our  common  behavior  and  daily  converfa- 
tion,  let  us  not  be  afTuming,  but  humble — not  fu- 
percilious  and  difdain^l,  but  meek  and  courteous* 
Let  us  contribute  to  the  happinefs  of  thofe  a- 
round  us,  by  reclaiming  (he  vicious,  warning  the 
carelefs,  itiftrufting  the  ignorant,  encouraging  the 
virtuous,  relieving  the  neceflitous  and  comforting 
the  forrowful.  This  is  an  imitation  of  Chrill's 
love,  and  an  evidence  of  our  relation  to  him. 

It  is  obfervabie,  that,  in  the  gofpeljno  argument 
is  fo  frequently  urged,  as  the  example  of  Chrift.  to 
perfuade  us  to  mutual  love,  becaufenone  is  fo  well 
adapted  to  influence  the  mind  of  a  Chriftian.  And 
it  is  alfo  worthy  of  remark,  that  God's  approbation 
of  Chriftian  charity  is  exprelTed  in  the  fame  terms, 
as  his  acceptance  of  the  facnfice  of  Chrift  ;  for 
charity  to  our  fellow  Chnftians  flowing  from  a 
ienfe  of  Chrift's  dying  love,  is  a  virtue  of  diftin- 
guiftied  excellence.  As  the  death  of  Chrift  is  call- 
ed "  a  facrifice  for  a  fweetfmelling  favor,"  fo  Chrif- 
tian charity  is  called  "  an  odor  of  a  fweet  fmell, 
a  facrifice   acceptable;    ^/ell   plealing    to   God." — 


4i8  T^iUiss  o/ths        [Serm.  XXXllli 

When  we  do  good  and  communicate,  we  offer  *'  a 
facrifice  with  which  God  is  well  pleafed." 

Let  it  be  our  care  to  follow  Ch  ill  in  his  good- 
nefs  and  love,  and  to  learn  of  him  humility,  con- 
defcenGon,  mercy  and  forgiv^ncfs.  Thus  it  will 
appear,  that  we  are  his  djfciples. 

Religion  is  a  plain  and  obvious  thing.  It  is  an. 
imitation  of  the  moral  character  of  God,  brought 
down  to  human  view,  and  familiarized  to  human 
appiehenlion  in  the  life  of  [efus  Chrift. 

Whenever  you  feel  a  doubt  concerning  the  na- 
ture of  religion,  take  your  Bible,  and  fee  what  is 
the  charadler  of  God — what  is  the  temper,  which 
appeared  in  Chrift — what  is  the  life,  which  he  liv- 
ed in  the  fleflti  ;  and  foon  your  doubt  will  be  re- 
folved.  Thofe  opinions  and  ufages,  which  have 
no  influence  to  promote,  or  prevent  our  conformi- 
ty to  the  life  of  Chrift,  cannot  be  in  any  refpeft 
very  ufeful,  or  very  dangerous. 

We  fee,  farther,  that  the  facrifice  of  Chrift  is  of 
great  ufe,  not  only  as  an  atonement  for  guilt,  but 
alfo  as  an  example  of  love.  Accordingly  the  gof- 
pel  improves  it,  as  well  to  infpire  us  with  friendly 
and  benevolent  difpofitions  toward  one  another,  as 
to  encourage  our  fairh  and  hope  m  God's  mercy* 
We  are  too  apt  to  confider  Chrift's  death  in  that 
fingle  view,  as  opening  a  way  for  the  cxercife  of 
God's  mercy  to  us  :  Bat  the  gofpel,  befides  this, 
reprefents  it  as  intendc^d  to  open  our  hearts  to  the 
cxercifes  and  feelings  of  mercy  to  one  another.  It 
improves  it  as  an  argument  to  perfuade  us,  not 
only  to  repent  cf  our  own  fins,  and  apply  to  God's 
forgiving  love  ;  but  alfo  to  forgive  one  another,  as 
God  (or  Chrift's  fake  forcriveth  us.     And   until  we 

o 

feel  on  our  hearts  this  effedl  of  the  Redeemer's 
death,  we  are  not  interefted  in  the  heavenly  blef- 
fmgs  procured  by  its  merit.  "  If,  therefore,  there 
be  any  confolation  in  Chrift,  any  comfort  of  love, 
anv  feliovYlhip  of  the  Spiri?:.  any  bowels    and  rner- 


Serm.  XXXIIL]     Chriftian  Religion.  415 

cies  J  be  ye  likeminded,  having  the  fame  love,  be- 
ing of  one  accord,  and  of  one  mind.  Let  nothing 
be  done  through  ftrife  and  vain  glory ;  but,  in 
lowlinefs  of  mind,  let  each  efleem  others  better 
than  himfelf.  Look  not  every  man  on  his  own 
things,  but  every  man  alfo  on  the  things  of  others  ; 
and  let  that  mind  be  in  you,  which  was  alfo  in 
Chrift  jefus." 


S  E  R  M  O  isr     XXXIV. 


liPHESIANS  V.  3,  4,  s,  6. 

Bvit  fornication  and  all  uncteannefs,  or  coveteoufntfs^  let 
it  not  be  once  nanued  among  you,  as  becometh  faints  ; 
neither  flthinefs,  nor  foolifh  talking,  nor  jejiing, 
which  are  not  convenient  ;  but  rather  giving  of 
thanks.  For  this  ye  know,  that  no  xuhorenionger 
nor  unclean  perfon,  nor  covetous  7nan,  who  is 
an  idolater,  hath  any  inheritance  in  the  kingdom  of 
Chrijl  and  of  God.  Let  no  man  deceive  you  with 
vain  words,  for  becaife  of  thefe  things  cometh  tht 
wrath  of  God  on  the  children  of  difobedience. 

Our  Apoaie  is  ftlll  defmbing  the 
Chriftian  life,  ioculcating  the  virtues  which  belong 
to  it,  and  diffuading  from  the  vices  which  oppofeit. 

The  preceding  verfes,  in  this  and  part  of  the 
former  chapter,  ftate  the  Chriftan  temper,  as  it 
refpefts  our  fellow  men.  The  words  now  read 
inculcate  Chriftian  fobriety  ;  and  warn  thofe  w^ho 
are  called  faints  againfl;  imitating  Heathens  and  fin- 
ners  innncleannefs,  covetoufnefs  2ind  foolifi jefing. 

I  fliall,  firft,  diltin6tly  confider  the  feveral  fins 
which  the  Apollle  here  mentions.  And,  then,  I 
Ihall  open  and  apply  the  arguments  fubjoined. 

Firft  :  We  will  confider  the  feveral  vices  here 
mentioned.     '*  Fornicaiion  and  all  uncleannefs.  aij^l 


Serm.  XXXIV.]       Chrijlian  Religion,  421 

covetoufnefs,  let  them  not  be  once  named  among 
you,  neither  filthinefs,  nor  foolifh  talking  and  jell- 
ing." 

Let  them  not  be  once  named  in  a  way  of  approba- 
tion or  extenuation.  Let  them  not  be  fubje£ls  of 
converfation  in  fuch  a  manner  as  to  encourage  you 
in  them,  or  inflame  the  criminal  paffions  in  others. 
Let  them  not  appear  among  you,  fo  as  to  give  oc- 
cafion  for  you  to  lament  them,  or  for  Heathens  to 
reproach  you  for  them. 

I.  The  firfl  fm  here  mentioned  is  impurity. 
Let  not  Jornication  or  uncle annefs  be  named  among 
you. 

The  vf 0x6.  fornication  is  fometimes  ufed  in  fcrip- 
ture  to  comprehend  the  groH'er  kinds  of  unclean- 
nefs,  as  inceft,  adultery  and  prollitution;  but  in. 
common  fpeech  it  is  ufually  appropriated  to  inti- 
macy between  unmarried  perfons.v/ho  are  notwith- 
in  the  forbidden  degrees  of  confanguinity.  In  this 
limited  fenfe  we  alfo  find  it  ufed  in  the  facred  writ- 
ings. 

To  fecure  th^  proper  nurture  and  education  of 
children,  and  to  prevent  confufion  in  private  fami- 
lies, and  in  more  public  focieties,  God  has  inftitut- 
^d  marriage,  and  ordained,  that  a  man  fhall  leave 
his  father  and  his  mother,  and  fhall  cleave  to  his 
xvife.  That  fornication  may  be  avoided,  it  is  re- 
quired, that  every  man  (hould  have  his  own  wife, 
and  every  woman  her  own  hufband.  And  this  re- 
lation, where  it  fubfifls,ought  tobe  publicly  known. 
Private  contra6i:s,  generally  admitted  as  marriage, 
would  expofe  the  contrafting  parties  to  dangerous 
frauds  and  impofitions,  the  helplefs  offspring  to 
fatal  negleft,  and  fociety  to  endlefs  confufion  and 
diforder.  Though  God  has  not  inflituted  any  par- 
ticular ceremony,  by  which  marriage  fliall  be  fo- 
iemnized,  but  has  left  it  with  every  people  to  adopt 
fuch  forms  as  they  pleafe ;  yet,  that  it  Ihould  be 
formal  and  public,  the  fcripture  every  where  fup- 
D  D 


42e  Duties  of  the  [Serm.  XXXIV. 

pofes,  reafon  itfelf  dilates,  and  the  cuftom  of  all 
nations  confirms. 

it  will  not  be  pretended,  that  carnal  intimacy  be- 
tween perlons,  who  have  deliberately  agreed  on 
marriage,  is  equally  criminal  with  common  profli- 
tution  ;  but  that  it  is  really  criminal  in  the  fight  of 
heaven,  no  man  can  doubt,  when  he  confiders  what 
confeqaences  would  enfae  from  fuch  a  pra6lice 
generally  prevailing.  Proflitutions,  under  pretext 
of  private  contrafts,  would  plead  excufe  ;  honeft 
perfvns  would  be  enfnared  by  thofe  who  were  un- 
der previous  engagetnents  ;  infants,  from  the  cir- 
cumllances  of  their  birth,  would  often  perifh 
through  negle£l;  a  great  part  of  the  youth  would 
groiv  up  in  ignorance  and  idienefs  ;  families  would 
be  fubjcul  to  dilToluiion  without  remedy  from  law; 
and  the  depravity  and  confuficn  of  families  would 
fpread  through  larger  focieties. 

If  the  a6ls  of  uncleannefs  are  criminal,  fo  alfo 
are  all  impure  thoughts  and  dcfires ;  for  thefe  pro- 
ceed from  a  corrupt  heart,  and  lead  to  the  external 
a6ls.  Dav'id  prays,  not  only  that  he  may  be  kept 
from  prefumptuous  fins  ;  but  that  a  clean  heart 
may  be  created  m  him.  The  thought  of  foolilh- 
nefs  is  fin.  He  who  devifeth  to  do  eyil  is  called  a 
mifchievous  p.rfon.  He  who  lookcth  on  a  wo- 
m.vin  to  lull  after  her,  commnteth  adultery  in  hi5 
hear!:. 

Under  the  name  of  uncleannefs  the  gofpel  for- 
bids fihhy  communication,  which  indicates  a  vi- 
cious difpofition  in  ihe  fpeaker,  and  tends  alfo  to 
corrupt  the  manners  of  others.  The  Apoftle  cau- 
tions faints,  that  uncleannefs  be  not  once  named  a- 
mong  them.  He  exhorts  them  to  put  away  all 
filthy  communication  out  of  their  mouths  ;  and  to 
have  their  fpeech  always  wiih  grace,  feafoned  with 
fait  ;  decent,  modeft  and  favory.  What  is  more 
than  this  cometh  of  evil. 


Serm.  XXXIV.]     Chriftian  Religion.  4$?^ 

Farther  :  Chriftians  muft  not  make  provifion  for 
the  flefli  to  fulfil  the  lufts  thereof;  but,  on  the 
contrary,  abftain  from  flefhly  lufts  ;  yea,  even, 
from  the  very  appearance  of  evil  ;  from  every- 
thing that  tends  to  fuggefl:  wanton  ideas,  to  excite 
impure  delires  and  to  ilrengthen  the  power  of 
temptaticn.  They  muft  withdraw  themfelves 
from  all  unneceil'ary  connexion  with  thofe,  who, 
with  eyes  full  of  adultery,  beguile  unftable  fouls, 
and,  with  their  fair  fpeeches  and  flattering  words, 
caufc  the  fimple  to  yield.  They  muft;  hate  everi 
the  garments  fpotted  with  the  fleik. 

II.  The  next  fin  which  famts  are  warned  to  a- 
void  is  covetoufnefs. 

This  ufually  intends  an  immoderate  defire  of 
riches.  Our  Savior  fays,  "  Beware  of  covetoufnefs-^ 
for  a  man's  life  confifteth  not  in  the  abundance  of 
the  things,  which  he  poffelfeth."  The  defire  of 
poffeffing  an  abundance,  is  covetoufnefs. 

The  fcripture  allows  us  to  defire  and  feck  the 
good  things  of  the   world  ;  for  thefe   are  necelfary: 
to    our    comfort    and    ulefulnefs  j    but   it    always 
teaches  us  to  reftrain   our   woirldly   defires    wiihia 
narrow   bounds,   and  keep    them   in   a  reafonahle 
fubordination    to  heavenly  defigns.     The  Apoftle 
fays.  Let  your  converfation  be  without  covetoufnefs,  and 
he  content  with  fuch  things  as  ye  have.     Having  food 
and  raiment,   let  us    be  therewith  content,  in  oppofi- 
tion  to  the  temper   of  thofe,    who  will  be  rich,  and 
who  indulging  that  love  of  the  world  which  is  the 
root  of  all  evil^  fall  into  temptation  and  a  jnare,  and" 
many  fookfh  and  hurtful  laf Is.     Our  Savior  inft^-uds 
us  to  pray,  not  for   abundance,   but  for  our  daily 
bread.     Thr  praver  of  Agur  was,   that  God  would 
feed  him  with  food  convenient  for  him.     Similar  to 
this    was   the   prayer    of  the   patriarch,   that   God 
would  give  him  food  to  eat,  and  raiment  to  put  on. — 
in  oppofition    to  worldly  anxiety   and  carefulnefs, 
the  gofpel  requires  us  to   feek  firft  the  kingdom  ©f 
D  B  a 


424  Duties  of  th         [Serm.  XXXIV. 

God,  leaving  it  with  our  heavenly  Father  to  give 
us  other  things  as  he  fees  to  be  needful. 

From  hence  it  appears  that  men  (land  chargea- 
ble in  ths  eye  of  heaven,  with  the  (in  of  covetouf- 
nefs,  not  only  when  they  praftife  unjuft  and  dif- 
honetl  means  to  accomplifli  their  worldly  ends, 
but  when  they  indulge  fuch  eager  and  infatiable 
defircs  of  riches,  as  make  them  difcontented  with 
their  condition,  and  envious  of  the  fuperior  condi- 
tion of  others — fuch  dehres  as  divert  them  from 
the  cafe  of  their  fouls,  and  extinguifli  a  fenfe  of 
futurity — fuch  dcfires  as  urge  them  to  a  reftlefs 
purfuit  of  riches,  atid  fill  them  with  tormenting 
and  diftruftful  cares  for  the  fupplies  of  life — .fuch 
defires  as  render  them  incapable  of  enjoying  what 
they  poffefs,  and  make  them  unfeeling  to  the  ne- 
ceffities  of  others. 

The  nature  of  covetoufnefs  our  Savior  illuflrates 
in  the  parable  of  a  rich  man,  whofe  fields  brought 
forth  plentifully,  and  who  thereupon  refolved  to 
enlarge  his  ftorehoufes,  and,  having  laid  up  goods 
for  many  years,  to  fpend  the  refidue  of  his  days  in 
mirth  and  plcafure. 

The  parable  charges  him  with  no  injuflice,  fraud 
or  oppreflion,  with  no  indirect  meafures  to  increafe 
or  preferve  his  fubftance  ;  but  only  with  a  heart 
devoted  to  the  world,  and  dead  to  religicJn.  He 
laid  up  treafure  for  himfelf,  and  was  not  rich  to- 
ward God. 

in.  The  other  fin  mentioned  in  our  tt^Lt,  ie 
foolijh  talking  and  jejiing. 

It  is  not  every  kind  oi  je fling,  which  is  to  be  de- 
nominated foolifh  talking,  or  pronounced  finful. 

The  gofpel  is  not  fo  rigid  and  auflere  as  to  de- 
bar us  from  innocent  pleafures,  and  harmlefs  a- 
mufements.  Whatever  may  contribute  to  the  im- 
provement of  happinefs,  and  is  not  produftive  of 
evil  to  ourfelves  or  others,  is  not  only  innocent, 
but   really   good.      Providence,   merely    for   our 


Sbrm  .  XXXIV.]      Chrifiian  Religion.  425 

plcafure  and  enjoyment,  beftows  many  delicacies, 
which  are  not  immediately  neceffary  to  the  fuppoi  t 
of  life  ;  fo  religion  tolerates,  for  the  amufement  of 
the  mind,  fome  diverfions  which  have  no  immedi- 
ate connexion  with  our  falvation.  If  it  is  inno- 
cent to  refrefh  the  body  by  a  fecial  walk,  it  is  as 
innocent  to  exhilerare  the  mind  hy  humorous  dif- 
courfe.  Ifvocai  or  inllrumental  mufic  abftraO: 
from  fentiment,  and  merely  as  an  entertainment,  is 
not  inconfiftent  with  piety  ;  no  more  is  a  little  wit 
and  gaiety  among  friends  in  their  free  and  fecial 
vifits.  There  is  a  time  to  langh,  as  well  as  a  time 
to  weep.  Cheerful  converfation  is  often  of  real 
ufe  to  enliven  the  drooping  fpirits  and  difpel 
gloomy  cares,  to  endear  fociety,  and  fweeten  the 
plea  iu  res  of  friend  (hi  p. 

Jejiing  IS  not  foolifh,  or  inconvenient,  when  it 
is  made  ufe  of  to  expofe  the  abfurdity  of  error,  and 
the  folly  of  vice.  There  are  fome  errors  too  grots 
for  ferious  argumentation,  and  there  are  fume 
minds  too  callous  to  feel  the  force  of  grace  and 
pointed  reafoning.  In  fuch  cafes  wit  and  ridicule 
are  fometimes  applied  with  fuccefs. 

Can  you  imagine  any  thing  more  ludicrous  and 
fatyrical  than  Elijah's  advice  to  the  befoited  priefls 
of  Baal  ?  He  mocked  them  and  faid,  "  Cry  aloud, 
for  he  is  a  God  ;  either  he  is  talking,  or  he  is  pur- 
fuing,  or  he  is  m  a  journey*  or  peradventure  he 
fleepeth  and  muft  be  awaked."  The  ftyle  of  the 
ancient  prophets  is  remarkable  for  its  gravity  and 
folemnity  ;  and  yet  in  no  author  do  we  meet  with 
a.  finer  and  keener  piece  of  raillery,  than  in  the 
book  of  Ifaiah.  Reprefenting  the  ridiculous  fool- 
ery of  the  worfhipper  of  carved  images,  he  fays, 
"  He  planteth  an  a(b,  and  the  rain  doth  nourifli 
it  ;  he  burnetii  part  of  it  in  the  fire,  and  with  part 
of  it  he  eateth  meat ;  he  baketh  bread,  he  roafteth 
flelh  and  is  fatisfied  ;  he  warmeth  himfelf,  and 
faith,  ah  I  am  warm,   I  liave  fecn  the  fire.     An4 


426  Duties  of  the        [Serm.  XXXIV. 

the  refidue  thereof  he  maketh  a  God,  even  his 
graven  image.  He  falleth  down  to  it  and  wor- 
fliippeth  it,  and  prayeth  unto  it,  and  faith,  Deliver 
me  for  thou  art  my  God." 

Sarcaflic  wit  is  not,  however,  a  weapon  ordinari- 
ly to  be  ufed  by  preachers,  though  fometimes  ufcd 
by  the  prophets.  Few  men  have  judgment  to 
point  it  properly,  or  ikill  to  manage  it  fuccefsfuUy. 
In  awkward  hands  it  may  wound  truth,  and  leave 
error  to  cfcape  unhurt. 

Since  there  are  cafes,  in  which  wit  and  humor 
may  be  innocent,  and  evenufeful,  it  will  be  afked. 
What  is  thsii  jejling  which  the  Apoftle  condemns  ? 

-Asjefting  Hands  here  conne6led  wiih  Jilthinefs 
zndfooli/h  talking,  we  may  fuppofe  he  particularly 
intends  Uwd  and  obfce7ie  jefi'in^  ;  or  what  he  before 
calls  corrupt  communication,  fuch.as  tends  to  in- 
flame the  I  lifts  of  the  profligate,  to  debauch  the 
minds  of  the  fimple,  and  to  wound  the  ears  of  the 
modeft.  Lewd  converlation  and  obfcene  writings 
are  always  criminal  and  dangerous  ;  but  moft  fo, 
when  they  are  recommended  by  the  fafcinating 
charms  of  a  lively  wit  and  humorous  imagina- 
tion. 

Profane  JG^'ing  is  alfo  condemned.  If  vve  may 
fometimes  indulge  a  fportive  fancy  in  our  friendly 
converfation,  yet  we  may  never  trifle  with  facred 
things,  make  a  mock  of  fin,  employ  the  word  of 
God  as  the  fubjeft  of  humor  and  drollery,  and 
turn  the  awful  doftrines  of  religion  into  merriment 
and  ridicule.  Such  jefting  proceeds  from  a  vain 
and  impious  heart,  and  will  increafe  unto  more 
ungodlinefs. 

Reviling  and  defamatory  ']t{iing  is  unbecoming  a- 
mong  Chriflians.  They  are  not  to  fpeak  evil  one 
of  another,  nor  indeed  of  any  man,  except  \fhen. 
fome  ferious  occafion  requires  it,  and  truth  will 
juftify  ir.  Evil  fpeaking  never  wounds  fo  deeply, 
iior  irifufes  in  the   wound    fuch   fatal  poifon,  as 


Serm.  XXXIV.]     Chrijlian  Religion.  427 

when  it  is  fharpened  by  wit  and  urged  home  by- 
ridicule.  A  clumfy  dull  expreffion,  however  de- 
famatory, is  little  regardecf  and  foon  forgot^cn. 
But  wit  gives  edge  to  abufe,  and  adds  wings  to 
i'candal.  The  ftory  is  remembered  for  the  humor 
and  repeated/for  the  pleafantry  ;  repetition  gives 
it  credit  and  circulation  ;  and  a  virtuous  worthy 
man,  only  for  a  natural  infirmity  or  innocent  fin- 
gularity,  becomes  an  object  of  ridicule  and  con- 
tempt. But  he  who  thus  utters  a  flanderis  a  fool  ; 
for  though  he  may  excite  the  laughter  of  the  vain, 
he  becomes  the  abhorrence  of  the  wife  ;  and  while 
he  holds  up  his  neighbor  as  an  objecl  of  derifion, 
he  expofes  himfelf  to  general  hatred.  The  man 
who  values  himfelf  on  witty  conceits  and  fatyrical 
touches,  makes  no  dillintiion  of  obje£ls  ;  and  they 
who  laugh  at  his  jelling  today,  may  themielves  be- 
come the  fubjeSs  of  his  humor  tomorrow.  He 
■facrifices  truth  and  friendfhip  to  his  predominant 
paflion,  and  thus  alienates  his  friends,  and  renders 
all  men  his  enemies. 

Having  confidered  the  nature  of  the  feveral 
vices  which  the  Apoftle  warns  Chriftians  to  avoid, 
we  will,  fecondly,  attend  to  the  arguments  fubjoin- 
ed. 

1.  The  Apoftle  tells  us,  that  impurity,  covet- 
oufnefs  aTid  foolifti  talking  are  unbecoming  m  faints. 

Chriftians  are  cr^llcd  to  be  holy,  to  imitate  the 
charader  of  God,  and  to  be  conformed  to  the  im- 
age of  his  Son,  to  walk  under  the  influence  of  the 
holy  Spirit,  and  to  prepare  for  a  world  wherein 
dwelleth  rifrhteoufnefs,  and  into  which  nothiTng  en- 
ters that  dtfiles  They  who  are  Chrift's  have  cru- 
cified the  flefti.  They  who  walk  in  the  Spiiit,  will 
not  fulfil  the  lufts  of  the  fleHi.  They  who  are 
dflivered  from  this  evil  world,  feek  the  things 
which  are  above,  and  place  their  affe6iions  there. 
They  mortify  their  members  which  are  oii  the  earth, 
uncleannefs,    inordinate   afreciion,   evil   concupit- 


4^8  Duties  of  the  [Serm.  XXXIV. 

cence  and  covetoufncfs.  If  Heathens  walk  in  the 
lufts  of  uncleannefs,  and  according  to  the  couife 
of  the  world,  yet  a  different  converfation  may  be 
expe6led  from  Chriftians,  who  have  been  taught 
the  true  chara6ler  of  God.  have  known  the  truth  as 
it  is  in  Jefus,  and  have  leen  the  heavenly  world 
difplayed  before  them.  "  Ye  were  fometime 
daiknefs,"  fays  the  Apoftle,  '•'  but  now  light  in  the 
Lord  ;  walk  as  children  of  light." 

2;  Foolifh  talking  and  jelling  are  not  convenientf 
as  the  Heathens  imagined  them  to  be,  but  are 
criminal  in  their  nature,  and  fatal  in  their  tenden* 

This  Apoflle  fays  to  the  converted  Romans, 
*«  What  fruit  had  ye  then  in  thofe  things,  whereof 
ye  are  now  aflhamed  ?  For  the  end  of  thofe  things 
is  death."  This  vain  talking  is  contrary  to  the  de- 
iign  of  fpeech,  which  is  to  glorify  God,  and  to  ed- 
ify and  comfort  one  another.  Therefore  the  Apof- 
tle adds,  Rather  give  thanks.  A  man  addifted  to 
vain  language,  dillipates  a  fenfe  of  piety,  and  ex- 
tinguifhes  a  fpirit  of  gratitude  and  devotion.  Out 
of  the  abundance  of  tl^e  heart,  the  mouth  fpeakelh. 
In  a  heart  filJed  with  vain  and  trifling  thoughts, 
there  is  no  room  for  pure  and  fpi ritual  fentiments 
and  affe6lions  :  From  fuch  a  heart  will  proceed 
evil  Ipeakings  ;  and  till  the  heart  is  purified,  vain 
xvords  will  have  no  end. 

Such  talk  is  hurtful  to  the  hearers.  It  wounds 
the  feelings  of  the  virtuous,  and  awakens  the  cor- 
rupt difpofitions  of  the  vicious.  It  often  provokes 
anger,  brings  on  contention,  corrupts  good  man- 
ners, feparates  near  friends,  and,  in  fhort,  leads  to 
every  evil  work.  It  is  found  fpeech,  fpeech  fea- 
foned  with  wifdom,  that  minifters  grace  to  the 
hearers.  "  The  lips  of  the  righteous  feed  many, 
but  fools  die  for  want  of  wifdom." 

3.  The  Ephefian  Chriftians  are  warned,  that  the 
indulgence  of  thefe  (ins  is    inconfiftent  with  a  title 


Serm.  XXXIV.]     Chrijlian  Religion,  429 

to  heaven.  Whatever  they  might  think  in  the  time 
of  th«ir  ignorance  ;  yet  now,  fays  the  Apoftle, 
*'  Ye  know,  that  no  whoremonger,  nor  unclean 
pcrfon,  nor  covetous  man,  who  is  an  idolater,  hath 
(any  inheritance  in  the  kingdom  of  Chrifl,  and  of 
God." 

However  iniperfe£l  our  ideas  of  the  heavenly 
ftate  may  be,  one  thing  is  exceedingly  plain,  that 
it  is  a  ftate  of  holinefs,  and  that  our  happinefs  there 
muft  chiefly  confid  in  holy  difpofuions  and  exer- 
cifes  ;  hence  we  may  certainly  conclude,  that  no 
man  can  enter  into  it  without  a  previous  prepara* 
lion  by  the  renewal  and  fan£lification  of  his  mind. 
It  is  the  conilant  language  of  the  gofpel,  that  wi^h* 
cut  hoHnefs  no  man  fiiall  fee  the  Lord.  To  thefe 
Ephefians,  who  had  been  taught  the  truth  as  it  is 
in  Jefus,  the  Apoftle  fays,  this  ye  know,  that  no 
unclean  perfon  has  any  inheritance  in  that  fpiritu- 
al  kingdom."  And  to  the  Corinthians  he  fays, 
"  Know  ye  not  that  the  unrighteous  fhall  not  in* 
herit  the  kingdom  of  God  ?  Be  not  deceived,  nei- 
ther fornicators  nor  idolaters,  nor  effeminate,  nor 
covetous  ftiall  inherit  this  kingdom." 

4.  The  ApoHle  teJls  them,  that  thefe  fins,  not 
oniy  exclude  them  from  heaven,  but  bring  upon 
them  the  wrath  of  God.  "  Let  no  man  deceive  you 
with  vain  words,  for  becaufe  of  thefe  things  Com- 
eth the  wrath  of  God  on  the  childien  of  djfobedi- 
ence." 

Evil  men  ofton  acl  as  fcducers  ;  they  pra8:ife 
every  art  of  deception  and  enticement,  to  draw 
ethers  into  a  partnerfliip  iviih  i\\z\n  in  wicked nefs. 
They  call  evil  good,  and  good  evil  ;  they  put 
darknels  for  light,  and  light  for  darknefs.  To  hide 
from  the  eyes  of  the  fimplethe  fliamefulnefs  and  de- 
formity of  vice,  they  fpi-ead  over  it  fair  and  tsmpt- 
ing  colors  ;  and  that  the  incautious  may  miftake 
the  natu'-e  of  moral  good  and  evil,  they  confound 
them  by  falfe  and  Stlitious  names.  Stii6l  virtue  they 


430  Duties  of  the        [Serm.  XXXIV* 

deride  as  fuperftition  ;  and  humble  devotion  they 
ftigmafize  as  hypociify  :  They  applaud  licentiouf- 
nefs  as  manly  freedom  ;  and  commend  the  bold- 
nefs  of  impiey  as  indicating  a  greatnefs  of  foul. 

But  let  men  fay  what  they  pleafe,  ftill  there  is 
an  elfential  difference  between  virtue  and  vice  ; 
and  all  arguments  ufed  to  confound  them,  are  but 
vain  words  ;  and  with  thefe  let  no  man  deceive  you. 
Hearken  to  no  enticements  which  would  draw  you 
away  from  the  plain  path  of  virtue  ;  enter  into  no 
particular  connexions  with  perfons  of  licentious 
principles  and  corrupt  manners  ;  choofe  for  your 
companions  them  who  fear  God  and  keep  his  com- 
mandments. Steadily  and  invariably  follow  the 
plain  precepts  of  the  gofpel ;  and,  whatever  at- 
tempts may  be  made  to  explain  away  the  meaning, 
or  to  relax  the  ftridnefs  of  them,  flill  remember, 
that  by  ihcf,  and  not  by  the  licentious  opinions  of 
men,  you  muft  finally  be  judged.  If  you  miftake 
them,  it  is  at  your  peril  ;  if  you  defpife  them  you 
xnufl  take  the  confequence.  The  gofpel  has 
plamly  denounced  the  wrath  of  God  againfl,  un- 
cleannefs,  covetoufnefs  and  foolifh  talking  and  jell- 
ing. Be  not  deceived  with  vain  words.  The 
threatenings  of  God  are  words  of  truth  and  fober- 
nefs.  If  you  doubt  the  certain  execution  of  them, 
yet  he  cannot  deny  himfelf ;  he  is  not  a  man  that 
he  fhould  lie,  nor  the  fon  of  man  that  he  (hould 
repent.  If  you  doubt  whether  the  precepts  of  the 
gofpel  are  to  be  underftood  in  the  extent,  which 
the  words  feem  to  import,  flill  remember,  they  are 
the  precepts  of  God.  He  trifles  not  with  man,  nor 
may  man  trifle  with  him.  Take  them  as  he  has 
given  them,  and  let  your  hearts  be  conformed  to 
them,  and  your  pra6lice  directed  by  them.  Think 
not  to  plead  in  excufe  for  your  fins,  that  you  were 
deceived  by  the  opinions  of  men.  You  are  to  call 
no  man  on  earth  your  mafler.  God  is  not  mock- 
ed ;  whatfoever  a  man  fo'weth,   that  ftiall  he  reap* 


Serm.  XXXIV.]]     Chrijlian  Religion,  4^.31 

Eve  was  deceived  by  the  ferpent  who  flattered  her, 
that  tranlg^ieflion  would  not  be  death.  On  this 
deception  fhe  tranfgreffcd,  and  death  eriued.  She 
pleaded  that  he  lerpent  beguiled  her  ;  but  the  plea 
was  not  admitted  in  bar  ot  fenteuce.  The  proph- 
et, who  difobeycd  the  exprefs  command  of  God,  in 
compliance  wi Ji  ^the  advice  of  another  prophet, 
pretending  an  order  from  God  to  revoke  the  for- 
mer command,  periftifd  in  his  prefumption.  He 
was  not  to  tranfgrefs  an  order  given  immediately 
to  himfelf,  on  the  infinuation  of  another,  that  it 
W3i?,  now  fupei ceded.  The  command  which  he 
had  received  he  knew  to  be  from  God  ;  the  infor- 
mation of  the  other  prophet  was  only  the  word  of 
man. 

We  are  to  take  the  fcriptures  as  they  are,  and 
though  one  fliould  pretend  to  the  infpiration  of  the 
Spirit,  and  to  immediate  revelation  from  God,  yet 
we  are  not  to  regard  him  in  oppofition  to  the  plain 
and  obvious  fenfe  of  the  facred  oracles.  Tlie  A- 
poftle  fays,  "  Though  we,  or  an  angel  from  heav- 
en preach  any  other  gofpel,  than  that  which  ye 
}i?.ve  received,  let  him  be  accurfed." 


SERMON      XXXV, 


EPHESIANS  V.  7,  8,  9,  xo,  11,  tt. 

Be  ye  not  there/ore  partakers  with  them.  For  ye  were 
fometimes  darknefs,  but  now  are  ye  light  in  the  Lord : 
Walk  as  children  of  light,  (for  the  fruit  of  the  Spir- 
it is  in  all  goodnejs,  and  righteoufnefs  and  truth) 
proving  what  is  acceptable  to  the  Lord.  And  have 
no fellow/Iiip  with  the  unfruitful  works  of  darknefs, 
but  rather  reprove  them.  For  it  isafhame  to  f peak 
of  thofe  things,  which  are  done  of  them  infecret. 

1  HE  feveral  vices  enumerated  in  the 
preceding  verfes,  are  fornication,  uncleannefs,  cov- 
etoufnefs,  filthinefs,  foolifli  talking,  and  profane 
and  v/anton  jefting.     Tkefe  were  praftifed  among 

the  Heathens  in  their  dark  and  ignorant  ftate. 

The  Apoftle  warns  the  Ephefians,  now  enlightenad 
by  the  gofpel,  that  they  no  longer  have  fellowftiip 
with  their  neighbors  in  thefe  unfruitful  and  perni- 
cious works — that  they  avoid  not  only  the  diredt 
Commiflion  of,  but  ail  partnerfhip  in  thefe  and  all 
other  fins,  which  the  gofpel  has  detefted  and  con- 
demned.    We  will, 

I.  Illuflrate  this  fellowfhip  in  wickednefs.    And, 

II,  Apply  the  arguments,  which  the  Apoftle,  in 
the  words  now  read,  urges  againft  it. 


Serr*.  XXXV.]     Chrijiian  Religion.  435 

1.  We  will  illuftrate  thi^  iellowfhip  in  wicked, 
nefs,  which  chriftians  are  exhorted  to  avoid. 

If  by  any  means  we  cooperate  with  finners,  coun- 
tenance them  in  their  evil  works,  ftrengthen  their 
hands,  hinder  their  repentance  and  reformation  ; — 
if  we  negleft  to  reftrain  them,  when  it  is  in  ottt 
power,  or  to  rebuke  them  when  we  have  opportu- 
nity ;  or  if  we  take  a  fecret  pleafure  in  their  fins, 
even  though  we  do  nothing  direftly  to  encourage 
them,  we  have  fellowfhip  with  them. 

t .  Not  to  oppofe,  in  many  cafes,  is  to  embolden 
tranfgreffors,  and  to  be  partakers  with  them. 

Rulers  are  to  be  a  terror  unto  evil  works.  The 
nobles  of  Judah  are  faid  to  have  profaned  the  fab- 
bath,  when  they  fuflPered  the  men  of  Tyre  to  come 
into  the  city,  and  fell  wares  on  the  fabbath  day.-r— 
The  minifters  of  religion  are  charged  to  bear  pub- 
lic teftimony  againft  prevailing  error  and  vice,  and 
to  rebuke,  before  all  men,  fuch  as  walk  contrary 
to  the  gofpel,  that  they  may  not  be  partakers  of 
other  men's  fins,  but  may  keep  themfelves  pure. — 
If  thefe  watchmen  fpeak  not  to  warn  the  wicked  of 
his  evil  way,  that  he  may  fave  his  foul,  the  fame 
wicked  man  will  die  in  his  iniquity;  but  his  blood 
will  be  required  at  their  hands.  The  parent  is 
commanded  to  bring  up  his  children  in  the  nurture 
and  admonition  of  the  Lord.  If  they  make  them- 
felves vile,  and  he  reflrains  them  not,  he  is  a  par- 
taker with  them  in  their  guilt,  and  God  will  judg6 
his  houfe. 

2.  We  have  more  direft  fellowfhip  with  the 
wicked,  when  we  encourage  them  by  our  example. 

We  are  to  provide  things  honeft  and  commend- 
able in  the  fight  of  all  men,  that  they  by  our  good 
converfation  may  be  gained  over  to  the  intereft  of 
virtue.  The  ill  example  of  men  in  a  diftinguifhed 
ftation  gives  a  fort  of  fan6lion  to  vice.  Few  are  fo 
obfcure  in  life,  but  that  they  may  find  fome  who 
are  fubje^l  to  th?ir  influence.     The  parent,   the 


434  Du!jp  of  the  [Szkia.  XXXV» 

mailer  of  il  family,  ti-.  aged  chriftian,  the  profeflbr 
of  religion  may  within  his  circle  do  much  to  pre- 
judice, and  much  to  promote  ihecaul'e  of  religion. 
It  concerns  every  man,  in  regard  to  others  as  well 
as  to  himfelf,  to  be  careful  what  manner  of  perfon 
he  is.  If  we  pra6lice  iniquity  under  any  circum- 
ilances,  we  mufl  bear  the  burden  cf  our  own  guilt; 
but  if  by  an  open  example  ot  vice  we  corrupt  oth- 
ers, our  burden  will  be  accumulated  by  a  partici- 
pation of  their  guilt.  Yea,  fuch  a  tender  concern 
ought  we  to  feel  for  the  virtue  of  thofe  around  us, 
as  to  forbear  in  their  prefence  thofe  innocent  liber- 
ties, which  might  encounge  them  to  real  tran'gref- 
fion.  "  Take  heed,"  fays  the  Apollle,  "  left  by 
any  means  your  liberty  become  a  Humbling  block 
to  them  that  are  weak.  For  if  a  man  fee  thee,  who 
haft  knowle(fge,  fit  at  meat  in  the  idol's  temple, 
Ihdll  not  the  confcience  of  him  that  is  weak,  be 
emboldened  to  eat  thing*;,  which  are  offered  to 
idols?" 

3.  They  who  provoke  and  incite  others  to  evil 
works,  have  fellowftiip  with  them. 

This  may  be  done  by  the  propagation  of  licen- 
tious opinions,  which  confound  the  diff^erence  be- 
tween virtue  and  vice.  It  was  a  horrible  thing  in 
the  prophets  of  jerufalem,  that  they  walked  in 
lies,  caufcd  the  people  to  err,  and  ftrengthened  the 
hands  of  evil  doers,  that  none  did  return  from  his 
wickednefs.  Elymis  the  forcerer  is  called  an  ene- 
my of  all  r'ghfeoufnefs,  becaufe  he  perverted  the 
right  ways  of  the  Lord,  and  fought  to  turn  away 
others  from  the  faith.  They  who  are  led  away 
with  the  errors  of  ihe  wicked,  muft  bear  their  guilt. 
And  they  who  diffufe  the  errors,  muft  aniwer  for 
the  confcquences.  Both  are  bringing  on  them- 
felves  fwifi  deft  u6ion. 

This  may  alfo  be  effected  by  direft  perfuaGons 
and  enticements.  The  wife  man.  aware  of  the  dan- 
gers to  which  youth  in  a  liceniious  age  arc  expof- 


Serm.  XXXV.]       Chnjiian  Religion.  435 

ed,  gives  this  falutary  caution;  "  When  linners en- 
tice you,  confent  ye  not." — "Enter  not  into  the 
path  of  the  wicked,  nor  go  in  the  way  of  evil  men; 
for  they  fleep  not  except  they  have  done  milchief ; 
and  their  fleep  is  taken  away  except  they  caufe 
fome  t©  fall."  It  was  the  moft  infamous  part  of 
Jeroboam's  chara6ler,  that  by  erefling  his  golden 
calves,  and  recommending  the  worfhip  of  them,  he 
made  Ifrael  to  fin.  The  prophet  denounces  the* 
curfe  of  God  againftthe  man,  whogiveth  his  neigh- 
bor drink,  and  by  putting  the  bottle  to  him  mak- 
eth  him  drunken. 

To  fugg&fl  the  means  of  executing  a  wicked  de- 
fign  is  to  make  ourfelves  accomplices  in  it.  Ba- 
laam, though  he  was  reflrainedfrom  curfing  Ifrael, 
yet  taught  Balajc  to  cafl  a  Humbling  block  before 
them,  and  draw  them  into  idolatry, which,  he  knew, 
would  bring  down  upon  them  the  curfe  of  God. — 
Balaam  therefore  periflied  among  thofe  who  com- 
mitted this  trefpafs  againft  the  Lord. 

The  infligators  of  evil  are  involved  in  a  common 
guilt  with  the  immediate  aQors.  Paul  calls  him- 
felf  a  blafphtmer,  becaufe  he  punilhed  the  faints  in 
every  city  and  compelled  them  to  blafpheme. 

There  are  fome,  who  plead  in  defence  of  partic- 
ular vices,  deride  a  godly  Hfe,  and  treat  the  folemn 
truths  of  the  gofpel  with  an  air  of  contempt.  Thefe, 
by  their  infolent  mockery,  deftroy  much  good,  and 
add  ftrength  to  the  caufe  of  infidelity  and  vice. — 
The  man,  indeed,  who  can  be  laughed  out  of  his 
religion,  has  never  deeply  felt  the  power  of  it  in 
his  heart.  But  thefe  mockers  will  have  a  diftin- 
guiftied  fhare  in  the  puniihment  and  perdition  of 
ungodly  men.  Peculiar  marks  of  God's  difpleaf- 
ure  will  be  imptelfed  on  thofe  who  corrupt  the 
earth  with  their  abominations. 

4.  They  who  explicitly  confent  to,  and  a6lually 
join  with  finners  in  their  evil  works,  have  fellow- 
ihip  with  thera. 


436  Duties  of  the  [Serm.  XXXV. 

The  Jews,  who  hired  Judas  to  betray  his  Lord, 
and  extorted  from  Pilate  a  fentenceof  death  againft 
the  Savior,  are  called  his  betrayers  and  murderers, 
—Saul,  who  flood  by,  and  kept  the  raiment  of  the 
men  who  ftoned  Stephen,  was  confenting  to  his 
death,  and  involved  in  the  guilt  of  it.  We  are  in 
any  wife  to  rebuke  our  brother,  and  not  fuffer  fin 
upon  him.  If  then,  inftead  of  bearing  teftimony 
againft  the  fins  of  others,  we  a6lually  concur  with 
them,  we  are  partakers  of  their  guilt ;  and  it  is  a 
circumllance  of  little  importance,  who  were  firft  in 
the  tranfgreffion.  So  afraid  was  David,  left  he 
fliould  help  the  ungodly,  that  he  would  not  even 
countenance  them  by  his  prefence.  He  fays,  "  I 
have  not  fat  with  vain  perfons,  nor  gone  with  dif- 
femblcrs  :  I  hate  the  congregation  of  evil  doers  :  I 
will  not  fit  with  the  wicked."  Refolving  to  keep 
the  commandments  of  his  God,  he  faid  to  evil  do- 
ers, *' Depart  from  me." 

5.  To  comfort  and  uphold  finners  in  their  wick- 
ednefs  is  to  have  fellowship  with  them. 

God  commands,  that  a  mark  of  approbation  be 
fet  on  the  men  who  figh  and  cry  for  the  abomina- 
tions done  in  the  land.  David  beheld  the  tranf- 
grefTois  and  was  grieved.  The  Apoftie  reprehends 
the  church  in  Corinth,  that  flie  had  not  mourned 
for  the  grofs  iniquity  committed  by  one  of  her 
members.  He  teaches  the  Theffalonians,  that  if 
any  profeffor  of  religion  walk  diforderly  among 
them,  they  are  to  note  that  man,  and  have  no  com- 
pany with  him,  that  he  may  be  aftiamed.  If  then 
we  have  pleafure  in  them  who  do  evil,  make  them 
our  intimate  companions,  feek  their  fociety,  and 
appear  to  take  fatisfaftion  in  their  frothy  and  vain 
converfation,  and  ludicrous  treatment  of  ferious 
things  we  arc  partakers  with  them. 

6.  There  are  fome  who  rejoice  in  iniquity,  when 
ihey  have  lent  no  hand  to  accomplilh  it. 


Serm.  XXXV.]       Chriflian  Religion,  437 

It  is  no  uncommon  thing  for  men  to  rejoice  in  the 
iniquity  of  an  enemy — of  one  who  is  their  com- 
petitor in  bufinefs,  trade  or  preferment — of  one 
who  belongs  to  another  feci  in  religion,  or  party  in. 
politics.  Have  you  never  obferved,  with  what  ap- 
parent pleafure  fome  will  receive  and  fpread  re- 
ports, to  thedifadvantage  of  one,  againft  whom,  oil 
fome  fuch  account  they  have  entertained  a  preju- 
dice ?  How  they  love  to  dwell  on  the  infamous 
ftory  ?  How  uneafy  they  appear,  if  you  queltion 
the  truth  of  it  ?  Are  they  not  inwardly  glad  at  the 
opportunity  of  calling  reproach  on  the  man  who 
ftands  in  their  way  ?  How  many  are  there,  who  in 
a  way  of  fport  and  merriment  fpcak  of  other  itiens' 
faults,  and  delight  to  make  them  the  fubjeft  of 
laughter  and  diverfion  ?  Do  not  thefc  rejoice  in. 
iniquity  ?  Bring  the  queftion  nearer  home  :  Have 
you  never  perceived  an  inward  pleafure,  when  the 
man,  whom  you  hated,  has  by  fome  grofs  rnifcon- 
duft  expofed  himfelf  to  infamy  ?  Have  you  not 
enjoyed  his  iniquity  as  gain  to  yourfelf  ?  Have  yoa 
never  been  feafibly  gratified  in  hearing  the  faults 
of  others  talked  over  and  fpread  around,  though 
perhaps  you  was  not  the  author  or  propagator  of 
the  fcandal  ?  Now,  by  thus  rejoicing  in  iniquity 
you  make  yourfelf  a  partaker  of  it.  By  your  fatif- 
faftion  in  other  mens  lins,  you  affurae  a  fhare  in. 
the  guilt  of  them. 

We  have  illuftrated  the  nature  of  fellowfhip  in 
fin.     We  proceed, 

n.  To  apply  the  arguments  which  the  Apoftle 
urges  againft  it. 

1.  One  argument  is  taken  from  the  fuperior  light, 
which  chriftians  enjoy.  *'Be  not  partakers  with 
the  children  of  difobedience;  for  ye  were  fome.» 
times  darknefs,  but  now  are  ye  light  in  the  Lord» 
Walk  as  children  of  light,  proving  what  is  accept* 
able  to  the  Lord." 

K  £     ■ 


43^  Duties  of  the  [Serm.  XXXVi 

Heathens  are  in  a   ftate    of  darknefs,    and  the^ 
praftife  the    works    of   darknefs.     You  are  by  the 
gofpel  brought  into  a    ftate   of  light.     You    have 
been   taught  the  different  nature  and  confequences 
of  fin    and  holinefs.     Will    you  ftill  walk,  as  the 
Heathens  walk,  in  the  vanity  of  their  mind  ?  Will 
you  have  fellowfhip  with  them  ?  What  communion 
hath  light  with  darknefs  ?  What  part   hath  the  be- 
liever with   an  infidel  ?    Whatever  excufes  may  be 
made  for    the    fins    of   Heathens,    thefe  cannot  be 
pleaded  in   your  favor.     You    have   known    your 
Lord's  will,  and  if  you  do  it  not,  you  will  be  beat- 
en with  many  ftiipes.     Think  what  a  privilege  you 
enjoy  in    your    diftinftion  from  the  unenlightened 
world.     Why  has  God  made   you  to  differ  ?     Has 
his  goodnefs  laid  you  under  no  obligation  ?    Will 
you  ftill  walk,  as  if  you  remained  in  darknefs  ?— ^ 
Will  you  ftill  promote  the  intereft  of  the  kingdom 
of  darknefs  ?  Will    you  do  nothing  to  refcue  your 
fellow  mortals  from  that  deplorable  ftate,  in  which 
you  fee  them  lying ;  but,  on  the  contrary,  endeav- 
or to  fix  them  there  by  your  fellowfhip  with  them? 
W^ho  would  expe6l  this  from  you  ?  Have  no  more 
fellowfliip   with  them,    but  rather  reprove  them. — 
This  argument   the  Apoftle  Peter  preffes  on  Chrif- 
tians  with  great  force.     "  Ye   are   a  chofen  genera- 
tion, a  peculiar  people,    that   ye  fhould  ftiew  forth 
the  praifcs  of  him  who  has  called  you  out  of  dark- 
nefs into  his  marvellous  light. — Dearly  beloved,    I 
befeech  you,   as  ftrangers  and  pilgrims,  that  ye  ab- 
flain  from  fleflily  lufts, which  war  againft  the  foul; 
having  your  converfation,  honeft  among    the  Gen- 
tiles, that  they,  by  your  good  works  which  they  be- 
hold, may  glorify  God  in  the  day  of  vifitation. 

2.  Another  argument  againft  this  fellowfhip  with 
finneis,  is  taken  from  the  grace  of  the  Holy  Spirit^  of 
which  believers  are  the  fubje6ls.  '•  Be  not  partak- 
ers with  them,  for  the  fruit  of  the  Spirit  is  in  all 
goodnefs,  and  righteoufnefs  and  truth," 


^ERM'.  XXXV,]     Chrijlidn  Rdigicn,  :53g 

The  gofpel  is  a  miniftration  of  the  Spirit,  As  it 
came  to  men  attended  with  the  demonllration  of 
the  Spirit  in  figris  and  wonders,  fo  it  was  at  firft, 
and  is  ftill  accompanied  with  his  kind  and  gracious 
influence  on  the  hearts  of  men,  for  the  awakening 
and  conviction  of  finners,  and  for  the  fandtification. 
and  comfort  of  believers.  All  true  believers  have 
the  fellowfhip  of  the  Spirit.  They  are  partakers  of 
his  renewing  and  transforming  power.  The  fruit 
of  the  Spirit  is  oppofite  to  the  works  of  darknefs  : 
It  is  in  all  goodnefs,  and  righteoufnefs  and  truth. 
And  what  fellowlhip  hath  righteoufnefs  with  un- 
righteoufnefs  ?  They  who  walk  in  the  Spirit  will 
not  fulfil  the  lulls  of  the  flelh.  This  Spirit  can. 
have  no  fellowlhip  with  that  which  works  in  the 
children  of  difobedience;  for  the  defign,  operation 
and  fruit  of  thefe  two  Spirits  are  oppofite  to  each 
other.  If  then  we  profefs  to  have  been  renewed  in. 
our  minds,  and  to  be  ftill  governed  in  our  lives  by 
the  Spirit  of  God,  let  us  have  no  communion  with 
finners  in  their  unfruitful  works,  but  rather  reprove 
them.  Let  us  fupport  our  charafter  by  works  of  a 
diflFerent  kind — by  thofe  works  of  holinefs,  which 
are  the  true  and  genuine  fruits  of  the  Spirit  of  God. 

3.  The  Apoftle  teaches   us,   that   the  works   of 
darknefs  are  unfruitful. 

Gain  is  the  obje6l:  of  all  woi-ldly  pai-tnerfhips. — 
If  you  knew  a  number  of  men,  who  had  combined 
in  the  profeCution  of  a  bufinefs,  from  which  no 
profit  could  poflibly  accrue,  but  its  obvious  tenden- 
cy was  to  poverty,  flavery  and  death,  would  you 
think  of  joitiing  them  ?  Would  you  not  be  afton- 
iftied  at  their  ftrange  infatuation  ?  Have  no  fellow- 
fliip  then  iti  the  works  of  wickednefs^  for  in  this 
nothing  is  gained,  but  every  thing  loft.  Paul  de- 
niands  of  the  Roman  converts,  "What  fruit  had  ye 
then  in  thofe  things,  whereof  ye  are  now  afliamed  ? 
For  the  end  of  thofe  things  is  death/* 
E  £  2 


440  Duties  of  the  [Serm.  XXXV. 

Though  ybu  had  no  higher  aim,  than  worldly 
peace,  profperity  and  enjoyment,  it  would  be  your 
wifdom  to  adhere  with  invariable  conftancy  to  the 

rules    of  fobriety,  juuice,  truth  and  goodriefs. » 

"  Godlinefs  has  the  promife  of  the  life  which  now 
is/'  This  will  prevent  ruinous  habits,  will  give 
tranquility  and  contentment  to  the  mind,  will  pro- 
cure favor  and  good  underftanding  with  men,  and 
bring  down  the  bleffings  of  divine  providence;  in 
a  word,  it  is  profitable  to  all  things.  The  reverfe 
are  the  confequences  of  vice  and  impiety.  "  Right- 
eoufnefs  tendeth  to  life,  but  be  who  purfueth  evil, 
purfueth  it  to  his  death."  You  may  indeed  fee 
meh  of  piety  in  a  (late  of  ficknefs,  poverty  and  af- 
fliftion.  But  did  their  piety  bring  them  into  this 
Hate?  Would  ungodlinefs  have  fecured  them  againft 
it  ?  Or  will  it  now  deliver  them  from  it  ?  There  is 
not  a  virtue,  in.  ihe  whole  fyftem  of  pra6lical  reli- 
gion, which  will  injure  a  man  in  his  health,  repu- 
tation or  fubftance.  And  there  is  not  a  vice,which 
can  be  praftifed  with  fafety.  Will  you  then  have 
fellowfliip  in  wickednefs  ?  You  aft  contrary  to  all 
thofe  rules  of  prudence,  which  govern  you  in  other 
partnerftiips.  Your  commerce  is  not  only  unprof- 
itable but  ruinous. 

4.  This  is  aj^z^m^u/ fellowfhip. 

The  Apoftle  fays,  *'  It  is  a  fhame  even  to  fpeak 
of  thofe  things,  which  are  done  by  them  in  fecret?" 
He  alludes  probably  to  thofe  abominable  exeeffes 
and  impurities,  praftifed  by  the  Heathens,  in  the 
no£lurnal  feftivals  which  they  celebrated  in  honor 
of  their  deities.  Thefe  were  fuch  as  decency  for- 
bad him  to  name. 

Sin  is  in  itfelf  a  fliameful  thing.  It  is  an  oppo-* 
fition  to  the  chara6ler  and  will  of  the  Cfeator — a 
rebellion  againft  his  authority  and  government — a 
'  contradidlion  to  the  end  and  defign  of  ourexiftence 
— a  degradation  of  our  nature,  a  perverfion'of  our 
powers,  and  an  extinftion  of  our   liberty.     It  de- 


3£RM.  XXXV.]       Chrijlian  Religian,  44I 

firoys  all  that  is  noble  and  excell<pnt  in  the  man, 
defaces  the  divine  image  in  his  foul,  and  fmks  him 
to  a  level  with  brutal  nature, 

Partnerfhip  in  evil  works  brings  us  into  diftion- 
ofable  conntxions-T—into  connexion  with  the  chil- 
dren of  difobedience,the  enemies  of  God  and  men  ; 
and  into  connexion  with  that  evil  fpirit  who  works 
in  the  children  of  difobedience.  When  we  coope- 
rate with  finners,  we  take  up  the  trade  of  that  ac- 
curfed  being  who  was  baniflied  from  heaven;  we 
enter  into  fellowfhip  with  him,  who  goes  about 
feeking  whom  he  may  deftroy.  The  Apoftle  fays, 
<•'  I  would  not  that  ye  fhould  have  feliowlhip  with 
devils." 

Partnerfhip  in  iniquity  is  fhameful,  as  it  betrays 
a  rafli  and  foolilh  confidence;  a  confidence  in  thofe 
who  are  not  to  be  trufted.  Wicked  men  may  fo- 
iicit  your  concurrence  with  them  in  their  evil  de- 
figns  ;  but  they  will  defert  you  in  the  day  of  trou- 
ble. They  may  employ  you  as  a  tool  to  accom- 
plifti  their  purpofe  ;  but  will  not  confole  you  in. 
the  anguifh  of  guilt,  nor  deliver  you  from  thepun- 
ifhment  of  3  our  wickednefs. 

The  rulers  of  the  Jews  covenanted  with  Judas  to 
betray  his  matter  into  their  hands.  But  when,  fill- 
ed with  the  horror  of  remorfe,  he  threw  back  the 
wages  of  his  perfidy,  and  confeffed,  **  I  have  finned 
in  betraying  innocent  blood,"  they  infenfible  to  his 
diftrefs,  replied,  "  What  is  that  to  us  ?  See  tlwu  to 
that." 

5.  If  we  have  fellowfhip  with  finners  in  their 
works,  we  mud  fhare  with  them  in  their  punifh- 
ment. 

The  Apoftle  fays,  *'  The  wrath  of  God  cometli 
on  the  children  of  difobedience.  Be  not  ye  par- 
takers with  them." 

The  like  warning  God  gives  to  his  people  at  the 
approaching  deftru6lion  of  Babylon ;  "  Come  out 
of  her  my  people,  that  ye  be  not  partakers  of  hei: 

E  E  a 


442  Duties  of  the,  (3c»     [Serm,  XXXVi. 

fins,  and  that  ye  receive  not  of  her  plagues."  Sol- 
omon obferves,  that  "  a  companion  of  fools  will  be 
d.eflroyed.-;-Though  hand  join  in  hand,  the  wicked 
fhall  not  be  unpunifhed."  All  who  are  concerned 
in  the  work  of  iniquity,  mud  divide  among  them 
the  fatal  reward — a  reward  not  diminifhed,  but  of- 
ten augmented  by  their  mutual  concurrence  with, 
and  reciprocal  influence  upon  each  other.  If  we 
would  Hand  clear  of  the  guilt,  we  muft  abftain 
from  the  appearance  of  evil. 

It  becomes  you  now  to  review  the  various  ways 
in  which  men  form  a  fellowfhip  in  fin,  and  to  ex- 
amine whether  you  are  concerned  in  fuch  a  vain, 
fuch  a  ruinous  commerce.  Have  you  never  by 
example,  enticement,  countenance  or  concurrence, 
drawn  others  into  iniquity  ?  Have  you  never  taken 
pleafure  in  them  who  do  evil  ?  Have  you  rather 
reproved  and  reftrained  them  ?  If  any  fuch  part- 
nerfliip  has  fubfifted,  it  is  high  time  that  you  dif- 
folveit — that  you  withdraw  ypurfelves  and  reclaim 
your  affociates  from  fo  fatal  a  confederacy.  If  you 
have  deftroyed  much  good,  it  concerns  you,  by  all 
means  in  your  power,  to  reftore  it.  Perhaps  you 
cannot  undo  all  the  evil  which  you  have  done,  nor 
recal  the  virtue  which  you  have  expelled.  But,  at 
leafi,  by  repentance  fave  your  own  fouls  ;  and,  by 
your  good  converfation,  encourage  the  repentance 
of  others. 

Let  all  be  perfiiaded  to  a  different  kind  of  fel- 
lowfhip, a  fellowfhip  in  the  fruitful  works  of  ho- 
linefs  and  light.  Confider  one  another  to  pro- 
voke unto  love  and  good  works.  Exhort  one  an- 
other daily,  left  any  be  hardened  through  the  de- 
ceiifulnefs  of  fm.  Take  heed  left  any  man  fail 
.of  the  grace  of  God;  left  any  root  of  bitternefs 
fp.ingingup  trouble  you,  and  thereby  many  be  do- 
filed.  Give  diligence  to  reclaim  the  wicked  and. 
encourage  the  virtuous.  He  who  convertetha  fmner 
from  the  error  of  his  ways,  fhall  fave  a  foul  fropfi 
death  and  hide  the  multitude  of  fins. 


SERMON    XXXVT. 


EPHESIANS  V.    i3i  14. 


^ut  all  things  that  are.  reproved  are  made  manifejl  ly. 
the  light  ;  for  whatfoever  doth  make  manifejl  is. 
light.  Wherefore  he  faith,  Awake  thou  that  feep^, 
ejl  and  arife  frovfi  the  dead,  and  Chr'fl  fhail  giia 
thee  light, 

1  HE  words,  to  which  the  Apoftle 
here  alludes,  are  in  the  beginning  of  the  fixteenth 
chapter  of  Ifaiah.  "  Arife  fhine,"  or  be  enlighten- 
ed, "  for  thy  light  is  come,  and  the  glory  of  the^ 
Lord  is  rifen  upon  thee.  For  behold,  the  dark- 
nefs  fhall  cover  the  earth,  and  grofs  darknefs  the, 
people  ;  but  the  Lord  Ihall  arife  upon  thee,  and 
his  glory  fhall  be  feen  upon  thee.""  Ta  the  Gen- 
tiles the  Apoftle  applies  thefe  words,  as  a  call  to 
awake  from  their  (lumbers.,  and  enjoy  the  light  of 
the  gofpel  newly  rifen  upon  them. 

This  call  addreffed  to  the  Ephefians.  may  with 
equal  propriety  be  addreffed  to  multitudes  in  the 
Chriftian  world  ;  for  though  the  light  fhines,  they 
open  not  their  eyes,  but  continue  in  the  fame  dead 
fleep  as  if  darknefs  Hill  covered  them. 

Sleep   and  death  are  metaphors  often   ufed  in 
fcripiure,  to   exprefs  the  moral    ftate,    not  only  oL 
heathens,  but  alfo  of   fmners  in  general  ;  and  el^. 


444  Duties  of  the         [Serm.  XXXVI. 

pecially  of  fuch  as  are  fecure  and  thoughtlefs  in 
their  fins.  To  fuch  flumbering  fouls  I  fhall  now 
apply  the  call  in  the  text  :  And  I  beg  that  you 
will  watch  one  hour. 

I  fhall  defcribe  the  character  of  the  perfons  to 
whom  the  call  is  dire6ted — open  the  call  itfelf,  and 
prefs  the  argument  in  the  text. 

I.  Let  us  attend  to  the  chara6ler  of  the  perfons 
here  addrelfed  :  They  are  fuch  as  are  in  a  ftate  of 
Jleep, 

In  vain  is  the  call  in  the  text  addrelfed  to  you, 
unlefs  you  are  convinced,  that  you  are  the  men. 
The  mod  exaft  defcription  of  your  chara6ler.  un- 
lefs you  hear  and  apply  it,  will  give  you  no  con- 
viflion.  If  you  can  fit  inattentive  to  a  fubjeft  in 
which  you  are  fo  nearly  concerned,  it  is  manifeft, 
that  you  are  under  a  Spirit  of  flumber,  and,  with 
refpeft  to  you,  the  inquiry  may  flop  here.  But 
let  me  hope  better  things  of  you,  though  I  thus 
fpeak.     To  proceed  then, 

1,  If  you  allow  yourfelves  in  the  pradice  of 
known  wickednefs,  your  confcience  is  afleep. 

*'  The  wrath  of  God  is  revealed  from  heaven  a- 
gainft  all  ungodlinefs  and  unrighteoufnefs  of  men, 
who  hold  the  truth  in  unrighteoufnefs."  If  you 
had  any  juft  apprehenfion  of  this  wrath,  you 
would  not  take  pleafure  in  unrighteoufnefs  :  You 
would  be  anxious  for  deliverance  from  it.  While 
therefoie  you  indulge  iniquity  in  your  heart,  you, 
are  in  a  Hate  of  fleep  ;  your  confcience  is  unfeel- 
ing to  guilt,  your  reafon  is  blind  to  intereft,  and 
your  foul  is  dead  to  a  fenfe  of  danger. 

Think  not  that  your  condition  is  fafe,  becaufc 
there  a.Yefoms  vices  which  you  avoid."  Know  we 
not  that  the  unrighteous  fhall  not  inherit  the  king- 
dom of  God  ?"  If  you  are  fuch,  in  any  refpeft, 
you  mud  be  renewed  and  fan6lified  by  the  Spirit 
of  God. 


SeR-M.  XXXVI.]       Ckrijlian  Religion.  44^ 

You  fay,  *'  Good  men  are  imperfeft — they  of- 
fend in  many  things."  This  is  ti-ue  ;  but  they 
purfue  not  a  courje  of  fin  ;  they  yield  not  them- 
ielves  fcrvants  to  it  ;  they  obty  it  not  in  the  lufts 
thereof.  When  through  infirmity  or  temptation 
they  are  led  aftray,  they  think  on  their  ways,  and 
turn  their  feet  into  God's  teftimonies,  A  convic- 
tion of  their  tranfgreilions  brings  them  on  ,their 
knees  before  God,  and  their  pious  forrow  works  in 
them  carefulnefs.  Is  this  your  chara6ler  ? — There 
is  then  ground  of  hope  and  comfort.  But  if,  on 
the  contrary,  in  your  general  refolutions,  you  make 
leferves  in  favor  of  this  or  that  fm — if  you  delib- 
erately contrive  the  commiffion  of  iniquity — if  you 
repeat  it  often  without  remorfe,  and  run  into 
temptations  without  caution — if  when  you  have 
done  evil  you  feek  excufes  to  pacify  your  con- 
fcience — if  the  imperfe6lions  of  good  men,  inftead 
of  exciting  you  to  vigilance,  encourage  you  to  felf- 
flattery — if  the  mercy  of  God,  which  Ihould  lead 
^'ou  to  repentance,  emboldens  you  to  continue  in 
fin — what  will  you  fay  ? — Do  you  not  love  and 
choofe  wickednefs  ? 

Is  not  your  heart  fet  in  you  to  do  evil  ? 

2.  If  you  live  in  the  cuftomary  negleft  of  felj- 
examivMtion,  you  are  in  a  ftate  of  flumber. 

One  v/ho  is  awake  to  religion,  regards  it  as  the 
one  thing  needful.  He  is  folicitous  to  know, 
whether  he  polTefTes  the  temper,  and  is  entitled  to 
the  bleflings  of  it.  He  examines-  himfelf,  whether 
he  is  in  the  faith,  and  proves  his  works  whether 
they  are  wrought  in  God.  That  fenfe  of  the  im- 
portance of  religion  which  engages  him  in  the 
praftice  of  it,  makes  him  attentive  to  the  exercifes 
of  his  heart  and  the  aQions  of  his  life,  that  he  may 
know  what  manner  of  man  he  is.  This  is  his 
prayer,  "  Search  mc,  O  God,  and  try  my  heart  ; 
prove  me  and  know  my  thoughts  :  See  if  there  be 
any  wicked  way  in  me,  and  lead  me  in  thevv?iy  ev- 


44$  duties  of  the  [Serm.  XXXVI. 

erlailing."  Inquire  then,  whether, under  a  ferious 
concern  to  know  your  flate,  you  are  converfant 
with  your  own  hearts — whether  you  often  bring 
them  to  the  law  and  to  the  teftimony,  and  try  them 
by  the  rules  which  you  find  there. 

But  here,  I  would  obferve  to  you  ;  though  the 
entire  negle6l  of  felfexamination  proves  you  to  be 
in  a  Hate  of  fm,  it  is  not  every  kind  of  felfexamin- 
ation, that  will  prove  the  contrary.  Sinners,  who 
are  ufually  afleep,  may  at  times  roufe  up,  and 
fpend  a  few  thoughts  on  their  dangerous  ftate,  and 
then  fink  back  into  their  (lumbers.  Yea,  there  is 
fuch  a  thing  as  making  felfexamination  a  mean  of 
felfdeception.  If  you  attend  only  to  thofe  things 
which  feem  favorable,  and  overlook  every  thing 
of  a  contrary  afpeCl — if  you  dwell  upon  the  good 
aftions  you  have  done,  and  fpread  them  as  a  cloak 
over  your  iniquities — if  you  regard  only  your  ex- 
ternal condufcl;,  and  never  explore  the  motives 
by  which  you  have  been  governed — if  you  com- 
pare yourfelves  with  others,  and  conclude  that  all 
is  well,  becaufe  you  fee  in  them  certain  vices, 
which  you  have  not  pra6lifed  ;  you  are  but  like  tha 
Pharifee,  who  trufted  in  himfelf,  that  he  was  right- 
eous, becaufe  he  was  not  as  other  men  were,  extor- 
tioners, unjufl  and  adulterers  ;  and  yei  never  con^ 
fidered  the  pride,  uncharitablenefs  and  arrogance, 
which  were  in  his  heart.  Your  aim,  in  fuch  a  kind 
of  examination,  is  only  to  perfuade  yourfelves, 
that  your  ftate  is  good  ;  not  to  know  whether  it 
really  is  fo.  This  examination  will  terminate  in 
flronger  delufion. 

3.  If  you  have  never  been,  in  any  degree,  a fFeft- 
ed  with  a  fenfe  of  your  guilt,  and  of  your  depend- 
ence on  the  mercy  of  GodinChrift,you  are  among 
thofe  who  are  afieep. 

The  gofpel  fupppfes  men  to  be  finners,  and  as 
fuch  to  need  the  falvation  which  it  brings.  It  is 
abfurd  to  offer  pardon  to  th.e  guiltlefs,  and  vain  ta 


pERM.  XXXVI.]     Chrijlian  Religion.  447 

offer  it  to  thofe  who  think  themfelves  fo.  Chrift 
came,  not  to  call  the  righteous,  but  finners  to  re- 
pentance— not  to  lave  thofe  who  are  out  of  danger, 
but  to  feek  ihem  who  are  loft.  In  order  to  repent- 
ance, you  muft  be  convinced,  that  you  are  finners. 
In  order  to  your  accepting  falvation  from  Chrifc, 
you  muft  fee  yourfelves  to  be  loft.  Nothing  can 
be  more  manifeft,  on  the  leaft  reflexion,  than  that, 
by  violating  God's  holy  law,  we  have  fallen  into 
condemnation,  from  which  we  cannot  deliver  our- 
felves.  An  infenfibility  of  this  ftate  is  an  evidence 
of  a  fpirit  of  flumber. 

The  juft  Ix^'e  by  faith  in  the  Son  of  God.  This 
faith  is  fomething  more  than  a  fpeculative  belit;f, 
that  the  Son  of  God  is  the  Savior  of  men.  As 
much  as  this  the  devils  believe.  It  is  fuch  a  hum- 
bling view  of  our  guilt,  and  fuch  afenfible  perfua- 
fion  of  his  authority,  grace  and  fufficiency  to  fave 
the  guilty,  as  brings  the  foul  to  fubmit  to  him  in 
all  his  charafters.  Convi6lion  of  fin  muft  precede 
faith  in  Chrift.  The  law,  which  gives  the  knowl- 
edge of  our  guilt,  is  a  fchoolmafter  to  bring  \i^  to 
Chrift,  that  we  may  be  juftified  by  fai'.h.  Paul 
was  alive  without  the  law  ;  but  when  the  com- 
mandment came  home  to  his  confcience,  fin  reviv- 
ed in  his  apprehenfion,  and  he  faw  himfclf  to  be 
dead.  Then  he  complained,  O  wretched  man  that 
I  am  !  Then  he  inquired,  who  fhali  deliver  me 
from  this  death  ?  And  then  he  gave  thanks  to  God, 
that  there  was  deliverance  through  Jefus  Chrift  the 
Lord. 

Here,  ray  friends,  renew  the  inquiry — What  re- 
port does  your  confcicnce  make  on  the  queftion- 
under  conhdcration  ? — Can  you  fay,  that,  under  a 
deep  conviction  of  your  pollution  and  guilt,  you 
have  eameftly  defired,  diligently  fought,  and  hum- 
bly accepted  the  deliverance  offered  in  the  gof- 
pel  ?  Or  muft  you  contefs,  that  yo!3  have  lived 
^ran^ers  to  this  convi6lion  ? 


448  Duties  of  the        [Serm.  XXXVI, 

Think  it  not  fuflRcient,  that  on  the  authority  of 
fcripture,  which  pronounces  all  men  finners,  you 
are  free  to  acknowledge  yourjdves  fuch.  If  this  is 
all  your  conviftion,  it  is  no  more  to  your  purpofe, 
than  your  acknowledgment,  that  the  Turks  or  AU 
gerines  are  fmners.  The  convidion  mufl  not  hov- 
er around  at  a  diflance  ;  it  muft  fettle  upon  your- 
felves.  You  muft  fee  your  own  fmfulnefs,  your  own 
defert  of  God's  wrath — your  oxjon  dependence  on  the 
great  Savior  of  finners.  If  you  have  had  no  fuch 
view  of  yourfelves,  you  are  yet  concerned  in  the 
call,  Axjoake  thou  that  Jlcepejl  and  arife  from  ths 
dead. 

4.  If  you  have  no  confli6ls  with  fin  and  tempta- 
tion, you  are  in  a  ft  ate  of  flumber. 

The  Chriftian  life  is  a  warfare,  not  only  with  flefh 
and  blood,  but  alfo  with  principalities  and  pow- 
ers, wicked  Spirits,  and  the  rulers  of  the  darknefs 
of  this  world.  The  remains  of  fin,  the  motions  of 
the  flefli,  the  objeds  of  the  world,  the  examples  of 
finners,  and  the  temptations  of  Satan,  oppofe  the 
Chriftian  in  his  heavenly  courfe.  If  he  would 
proceed  with  conftancy,  he  muft  wreftle  with  all 
thefe.  From  this  warfare  nothing  can  free  us,  but 
abfolute  vi6lory,  or  total  fubjeftion.  The  Chrif- 
tian, in  this  ftaie  of  imperfe6lion,  never  gains  fuch 
an  entire  conqucft  over  his  enemies,  as  to  fpoil 
them  of  all  their  power.  Though  he  is  delivered 
from  their  dominion,  he  is  not  freed  from  their 
moleftaftion. 

If  then  you  know  not  what  it  means  to  refift 
temptations,  to  ftrive  againft  corruptions,  to  deny 
yourfelves  to  crucify  the  flefti  ;  you  are  led  cap- 
tive by  your  enemies  at  their  will. 

You  Hiay,  indeed,  have  fome  inward  ftruggles 
with  fin,  when  jou  are  not  delivered  from  its  do- 
minion. An  alarming  providence,  the  forebodings 
of  confcience,  a  fenfe  of  ftiame,  a  regard  to  intereft, 
may,  at  times,  excite  you  to  fome  oppofition  againft^ 


SfiRM.  XXXVI.]     Chrijlian  Religion,  449 

particular  (ins,  when  there  is  no  principle  of  holi- 
nefs  in  your  hearts.  But  then,  if  there  are  no  con- 
fli€ls  of  this  kind,  you  are  in  bondage  to  iniquity. 
Sin  has  full,  uncontroled  dominion  over  you. 

5.  The  prevalence  of  a  fenfual  and  carnal  difpo- 
fition  is  a  fign  of  fpiritual  death. 

They  who  have  rifen  with  Chiift  to  a  fpiritual 
life,  have  fet  their  afFeftions  on  things  above  ; 
their  converfation  is  in  heaven  ;  they  walk  not  af- 
ter the  flefh,  but  after  the  fpirit ;  they  are  laying 
up  treafure  in  heaven,  and  rheir  hearts  are  with 
their  treafure.  If  you  are  ftrangers  to  fuch  a  life 
as  this  ;  if  the  glory  of  heaven  has  never  appeared 
to  you  in  fuch  a  light,  as  to  make  you  dffpife  and 
forego  every  thing  which  comes  in  competition  with 
it  ;  if  you  are  carrying  on  a  fcheme  for  this  world 
only,  and  not  for  the  future  ;  if  you  have  no  de- 
light in  the  exercifes  of  religion,  nor  deCire  of  God's 
favor  ;  if  you  can  live  contented  without  the  pref- 
ent  tokens  of  his  love,  and  without  the  hope  of  a 
future  admiflion  to  the  prefence  of  his  glory  ;  you 
are  under  the  influence  of  fpiritual  flumber — you 
are  dead  in  trefpafles  and  fins. 

6.  Stupidity  under  the  warnings  of  God's  word 
and  providence,  indicates  fuch  a  ftaie  of  foul,  as  the 
fcripture  compares  to  fleep. 

The  Chridian,  renewed  in  the  fpirit  of  his  mind, 
has  a  quick  and  lively  fenfe  of  divine  things — he 
has  a  heart  which  is  tender,  apt  to  be  imprefled 
with  the  concerns  of  religion,  open  to  conviftionof 
and  fufceptible  of  relentings  for  fin.  When  he  is 
warned  of  God,  he  is  moved  with  fear.  He  is  a- 
fraid  of  God's  judgments  and  trembles  at  his  word. 
This  fpiritual  feniibility  is  an  elTential  property  of 
the  new  creature. 

What  is  your  temper  ?  Is  it  the  reverfe  of  this  ? 
Is  your  heart  unfeeling  to  guilt  and  danger  ?  Is  it 
impenetrable  to  the  fword  of  the  Spirit  ?  Can  you 
hear  the  impenitent  finner  defcribed  by  characters, 


45©  buii'es  of  the  [SERiM.  XXXVIi 

which  dircdly  apply  to  you,  and  yet  not  be  af- 
fected with  your  awful  (late  ?  Can  you  hear  the 
warnings  of  God's  word  and  providence  proclaim- 
ed, and  yet  feel  no  folicitude  ;  but  ftili  flatter  your- 
felves  that  you  Ihall  have  peace  ? — You  are  as  one 
that  lieth  down  in  the  midrt  of  the  fea,  or  that 
Ileepeth  on  the  top  of  the  mail. 

7.  The  foul,  in  which  the  temper  of  the  gofpel 
is  formed,  hungers  and  thirds  after  righteoufnefs, 
defires  fpiritual  growth,  and  reaches  after  perfec- 
tion. How  is  it  with  you  ?  Are  you  unacquaint- 
ed with  the  afpirations  of  the  humble  foul  after 
holy  and  heavenly  improvements  ?  Are  you  con- 
tented with  attainments  which  you  fuppofe  you  have 
already  made  ?  Does  your  hope  of  heaven  make 
you  carelefs  and  negligent  in  dufy  ?  Do  you  reil 
fatisfied  with  fuch  a  meafure  of  goodnefs,  as  you 
imagin'.%  may  be  fufficient  to  fave  you  from  hell  ? 
If  this  is  your  fpirit  and  temper,  all  your  religion 
is  vain,  dnd  all  your  hopes  are  delulive; 

The  true  Chriftian  loves  God's  word,  becaufe  he 
is  thereby  inflrutled,  encouraged  and  quickened  in 
his  duty.  He  loves  divine  ordinances,  becaufe  he  is 
(thereby  nourifhed  in  faith  and  holinefs.  As  a 
new  born  babe  he  dcfires  this  fmcere  milk,  that  he 
may  grow  thereby.  His  holy  defires  excite  him  to 
prayer.  He  maintains  a  daily  communion  with 
God.  He  comes  to  the  throne  of  grace,  that  hc 
may  obtain  grace  to  help  in  time  of  need.  If  then 
you  live  in  a  carelefs  and  cafloraarv  neglefl  of 
thefe  inftituted  means  of  religion,  you  are,  un- 
doubtedly, in  that  indolent  ftate  of  mind,  which 
GUI'  text  expreffes  hy  the  metaphors  of  jletp  and 
death. 

To  you,  then,  I  may,  with  great  propriety  ;  and 
God  grant,  I  may  with  equal  fuccefs, 

II.  Open  and  apply  the  call  in  the  text,  AwfJ'.": 
thou  that  Jlcepcjlj  and  arife  from  the  dead. 


i 


Sbrm.  XXXVI.]      Chrijlian  Religion,  454 

1.  This  awaking  mud  fuppofe  and  imply  a  con-=. 
viftion  of  your  fin,  and  a  fenfe  of  your  danger. 

Exhortations  to  repentance  are  addreffed,  with^ 
out  effe6l,  to  thofe  who  know  not  that  they  are 
miferable  and  wretched.  When  fuch  are  urged  to 
return  unto  God,  their  language  is,  Wherein  fliall 
we  return  ? 

Compare  yourfelves  with  the  law  of  God,  that 
you  may  obtain  the  knowledge  of  (in  j  bring  home 
to  yourfelves  ipfee  threatenings  of  the  law,  that  fin 
may  appear  exceeding  finful. 

The  call  in  the  text  is  a  warning  of  your  dan* 
ger.  It  is  like  that  of  the  fhipmafter  to  Jonah, 
fleeping  in  a  ftorm  :  *'  What  meaneft  thou,  O 
fleeper  ?  Arife,  call  upon  thy  God."  It  is  like 
that  of  the  prophet  to  the  felfflattering  fmners  in 
Judah  :  "  Rife  up,  ye  that  are  at  eafe  ;  hear  my 
voice,  ye  carelefs  ones  ;  many  days  and  years  (hall 
ye  be  troubled." 

Confider,  I  befeech  you,  my  friends,  what  a  con- 
dition you  are  in.  God  has  appointed  a  day,  in 
which  he  will  judge  the  world  in  righteoufnefs. 
The  punifhment,  which  he  will  inflift  on  thofe  of 
your  charafter,  is  great  beyond  conception.  The 
fcripture  reprefents  it  by  the  mod  awful  images 
and  (imilitudes.  Whatever  may  be  their  particu- 
lar import,  they  evidently  fignify,  in  general,  that 
the  punilhment  which  awaits  the  ungodly  will  be 
perpetual  and  extreme.  Though  it  will  not  be  ex- 
ecuted in  full  meafure,  until  the  final  judgment, 
;yet  it  will,  undoubtedly,  hegin  at  the  time  of  death. 
The  rich  man,  when  he  died,  lifted  up  his  tyts  in 
hell,  bekig  in  torments.  This  is  not  fpoken  by 
way  of  anticipation  ;  for  at  this  time,  he  had  five 
brethren  in  his  father's  houfe,  to  whom  he  wiftied  a 
fpecial  warning  might  be  fent,  left  they  fhouldcome 
to  that  place  of  torment.  You  are,  therefore,  now 
expofed  to  this  punilhment.  It  is  only  the  preca« 
rious  breath  of  your  noftrils,  which  fufpends  it. 


452  Duties  of  the        [Serm.  XXXVI. 

Your  danger  is  much  incrcafed  by  your  carelelT- 
nefs,  becaufe  this  renders  your  repentance  more 
doubtful.  While  your  carelelTnefs  continues, 
your  danger  is  daily  growing  greater  ;  for  you  are 
adding  fin  to  fm  ;  you  are  abuGng  the  mercy  and 
patience  of  God  ;  you  are  hardening  your  heart 
more  and  more  ;  you  are  finking  from  flumber  to 
fleep,  from  fleep  to  death,  in  your  trefpafles  and 
fins.  It  is  therefore  high  time  to  awake  ;  for  while 
you  fay,  peace  and  fafety,  deftru^on  is  coming 
upon  you  ;  and  "  your  iniquity  ftiall  be  to  you  as 
a  breach  ready  to  fall,  fwelling  out  in  a  high  wall, 
whofe  breaking  cometh  fuddenlv  in  an  inftant." 

2.  This  awaking  from  fleep,  and  arifing  from 
the  dead,  implies  a  real  repentance  of  fin,  and  turn- 
ing to  God. 

"  Awake  to  righteoufnefs,"  fays  the  Apoflle, 
"and  fin  not."  **  The  night  is  far  fpent,  the  day 
is  at  hand  ;  it  is  high  time  to  awake  out  of  fleep. 
Let  us  therefore  put  off  the  works  of  darknefs,  and 
put  on  the  armor  of  light." — ''  Put  on  the  breaft- 
plate  of  faith  and  love,  and  for  an  helmet  the  hope 
of  falvation."  "Arife  and  come  forth,  dreffed  in 
robes,  and  equipped  with  armor  fuitable  for  the 
bufinefs  and  dangers  of  the  day.  The  import  of 
the  metaphor  here  ufed,  is  more  literally  exprefled 
by  your  being  renewed  in  the  Spirit  of  your  mind, 
and  putting  off  the  old  man  with  his  deeds,  and 
putting  on  the  new  man  which  is  created  after  the 
image  of  God.  Think  not  then,  that  you  hav« 
complied  with  this  call,  until  your  hearts  are 
changed  from  the  habitual  love  of  fin,  to  the  love 
of  univerfal  holinefs  ;  and  conclude  not,  that  you 
are  the  fubjefts  of  this  change,  until  you  experi- 
ence the  abiding  fruits  of  it  in  your  tempers  and 
lives.     This  leads  me  to  fay, 

3.  They,  who  have  awoke  from  their  fleep  and 
rifen  from  the  d'^ad,  will  experience  the  properties, 


Serm.  XXXVL]     Chrijlian  Religion.  453 

and  rrtaintain  the  exercifes  of  a  holy  and  fpiritual 
life. 

They  will  be  heavenly  minded.  Being  rifen  with 
Chrift,  they  will  fet  their  afFedion  on  things  above, 
for  Chrift  is  there,  and  their  intereft  is  there. 

They  will  be  watchful  againft  fin  and  temptation. 
They  will  no  more  have  fellowfhip  with  the  uti- 
fruitful  works  of  darknefs  ;  but  rather  reprove 
them.  They  will  walk  circumfpeflly,  and  abftaiii 
from  the  appearance  of  evil. 

They  will  have  a  tendernefs  oiF  confcience  ;  i 
heart  of  flcfli  in  oppofition  to  the  heart  of  ftone. 
This  will  difcover  itfelf  in  a  humble  jealoufy  of 
■  themfelves,  in  a  careful  infpedibn  of  their  tem- 
pers and  lives,  in  a  ready  tonvidiori  of  fin,  and 
eafy  relentings  for  it. 

They  will  walk  in  nervnefs  of  life,  ftudyiiig  what 
is  acceptable  in  the  fight  of  God.  They  will  no 
more  yield  themfelves  to  fin.  but  will  yield  them- 
felves to  God,  as  thofe  who  are  alive  from  the 
dead,  and  their  members  iriftrumerits  of  righteouf- 
nefs  to  him. 

They  will  delight  in  prayer.  The  foul  bbrii 
from  above,  looks  upward,  aiid  tends  to  its  native 
place.  It  was  faid  of  Paul,  after  bis  converfion, 
*'  Behold,  he  prayeth."  Paul  had  doubtlefs  pray- 
ed before  ;  for  he  was  a  Pharifee  ;  and  the  Phari- 
fees  prayed  long  and  often.  But  his  Phaiifeean 
prayers  are  not  reckoned  here.  Now  it  is  faid  ; 
*'  Behold,  he  prayeth."  He  prayed,  as  a  man 
ought  to  do,  from  his  heart.  His  foul  quickened 
to  a  new  life,  felt  new  defires,  and  made  new  re- 
quells. 

They  will  afpire   after   improvements  in  knowl- 
edge and  holinefs,    and  delight   in  the    means  of 
Spiritual  growth.     Babes  in  Ghrift  long  for  the  ftat- 
ure  of  perfect  men. 

You  fee  then,  what  this  rifing  from  the  dead 
means.     Let  us  now. 


454  Duties  of  the  [Serm.  XXXVI. 

III.  Attend  to  the  encouragement,  which  the  text 
contains.  ^*'  Awake  thou  that  fleepeft,  and  arife 
from  the  dead,  and  Chrifl  Jhall  give  thee  light" — 
ihali  (hine  upon  and  enlighten  thee. 

1.  This  may  be  underllood  as  a  promife  of  par- 
don and  eternal  life  on  your  repentance. 

'•  Repent  and  be  converted,  that  your  fins  may 
be  blotted  out."  However  great  and  numerous 
they  are,  they  may  all  be  forgiven  through  the 
blood  of  your  Redeemer.  This  cleanfes  from  all 
fin."  "  The  righieoufnefs  of  God  through  the 
faith  of  Chrift  is  unto  all  who  believe,  and  there  is 
no  diflPerence."  The  greatnefs  of  your  guilt  is  no 
obftruftion  to  God's  pardoning  mercy — it  is  only 
your  iYnp^nitence  which  excludes  y -u  from  the 
hopes  of  the  gofpel.  See,  what  light  arifes  m  dark- 
Jicfs. 

2.  The  vv'ords  farther  import  God's  gracious  at- 
tention to  awakened  fouls,  when  they  frame  their 
doings  to  turn  to  him. 

The  call  is,  Awake,  arife  from  the  dead — repair 
to  the  Savior.  Say  not,  "  We  are  unable  to  dif- 
cern  the  way  :'*  Chrifl  will  (hine  upon  you  and 
give  you  light.  Say  not,  "  We  are  unable  to  rife 
and  walk  ;"  He  will  meet  you  with  his  grace. 
"Arife,  he  calleth  you."  He  will  guide  your  fteps. 
Stretch  out  to  him  your  withered  hand  ;  he  will 
give  it  ftrenojth.  When  the  prodigal,  having  come 
to  himfelf,  felt  his  own  wretched  condition,  and 
contemplated  the  richfuppliesin  his  father'^  hoafe — 
what  did  he  fay  ?  Did  he  complain,  "  I  cannot  re- 
tain ?" — ^No  :  He  refolved,  "  I  will  arife  and  go 
to  my  father."  "  And  while  he  was  yet  a  great  way 
off  the  father  faw  him,  had  compaflion  on  him 
and  ran  ro  rneet  him. 

Do  you  afk,  "What  can  the  dead  do  toward 
their  own  refurreftion  ? — To  what  purpofe  are  the 
prayers  and  endeavors  oflinners  for  their  own  con- 
verlion  ?" — Thefe  are  queftions  of  a  foul  at  eafe— 


Serm.  XXXVI.]     CkrijUan  Religion.  '  45^ 

of  a  fluggard  who  pleads,  '•  A  little  more  fleep,  a 
little  more  flumber,  a  little  folding  of  the  hands  to 
fleep."  Your  danger  has  been  fee  before  you.  If 
you  have  been  wholly  inattentive,  and  are  ftill  un- 
awakened,  I  can  only  tell  you  again,  your  danger 
is  exceeding  great,  and  greater  than  before.  The 
fame  ftupidity,  which  has  hindered  your  attention 
to  this  warning,  will,  I  am  afraid,  defeat  any  ad- 
vice which  can  be  given  you.  But  if,  convinced  of 
your  guilt,  and  fenfible  of  your  danger,  you  feri- 
oufly  inquire,  what  you  mufl  do,  you  will  gladly 
receive  the  word. 

Acquaint  yourfelv  s,  then,  with  the  nature  of 
religion.  Think  on  your  ways,  and  compare  them 
with  the  word  of  God.  Read  and  hear  this  word 
with  honeft  felfapplication.  Avoid  whatever  might 
extinguifh  your  prefent  fober  fentiments.  Shun 
the  occafions  of,  and  temptations  to  fin.  Daily 
implore  God's  quickening  and  fan61;ifying  grace, 
and  in  hamble  dependence  on  this  grace  form  your 
refolutions  againft  fin,  and  your  purpofes  of  new 
obedience. 

Conlider  your  prefent  awakening  as  a  new  call 
from  God  to  turn  to  him  and  hope  in  his  grace.  To 
this  grace  you  are  indebted  for  the  work  begun  in 
you.  Receive  it  not  in  vain.  However  infufB- 
cient  you  are  to  do  any  thing  as  of  yourfelves,  yet 
remember  you  are  not  left  to  yourfelves.  By  that 
grace  which  is  now  flriving  with  you,  there  is 
lomething  which  you  ma);  do.  "  Wok  out  your 
falvation  with  fear  and  trembling,  for  it  is  God 
who  worketh  in  you." 

You  fee,  on  the  one  hand,  how  dangerous  is  your 
condition,  while  you  continue  in  your  fins  ;  and 
on  the  other,  how  great  is  your  encouragement  to 
repent  and  feek  God's  mercy.  If  you  are  ftiil  un- 
perfuaded— if  neither  a  view  of  God's  wiath  m  .ke.g 
you  afraid,  nor  a  view  of  his  mercy  animates  your 
hope — if  defpifing  both  the  terrors  of  the  law,  and 


45^  Duties  of  the,  (3c.     [Serm.  XXXVI, 

the  invitations  of  the  gofpel,  you  go  on  ftill  in 
your  trefpaffes,  what  more  (hall  be  faid  ? — Know, 
my  friends,  it  is  high  time  to  awake  out  of  fleep. 
Though  you  may  fleep  in  fin,  and  delay  your  re- 
pentance, yet  your  judgmeiit  lingereth  not,  and 
your  damnation  flumbereth  not ;  but  you  are 
bringing  on  yourfelves  fwift  deftru6lion.  There- 
fore awake,  ye  who  fleep,  and  arife  from  the  dead, 
for  now^-Chrift  will  give  you  light. 


# 


SERMON      XXXVII. 


EPHESIANS  V,  ij,  16,  t7. 


$€€  then  that  ye  walk  circumfpe^ly,  not  as  fools,  hut  as 

wife, becaiife  the  days  are  evil.     Wherefore 

he  not  univife,  hut  underjlandmg  xvhat  the  will  of  the 
L&rd  is. 


1  HESE  Ephefians,  who  were  fom^- 
times  in  darknefs  or  Heathenifm,  had  now  by  the 
preaching  of  the  gofpel  become  light  in  the  Lprd. 
— The  Apoftle  therefore  exhorts  them  to  walk  as 
children  of  light — "  qot  as  fools,  but  as  wife,"  To 
walk  in  wifdom  is  a  phrafe,  which  may  be  under- 
llood  as  comprehending  the  whole  of  religion  : — 
But  here  it  is  ufed  more  efpecially  to  exprefs  the 
prudence  and  dijcretion,  which  ought  to  diftinguifli 
tlie  Chriftian  life.  It  is  to  walk  circumfpcBly.  And 
the  reafon  afligned  is,  "  becaufe  the  days  are  evil." 
We  will  explain   the  duty,    and  then  apply  the 


argument. 


I.  The  duty  recommended  is,    ''  tq  walk  circum- 

ffcai)'."  \ 

The  original  word  is  often  rendered^  dili^erMy  ; 
as  where  Herod  inquired  diligenily  of  the  wife  men, 
what  lime  the  flar  appeared  ;  and  commanded  them 
to  fearch  diligently  for  the  cJiild,  whom  the  ftar  de- 
signated.    It  is   compofed  of    tv/o  words,    one   of 


458  duties  of  the       fSfiRM.  XXXVII. 

xvhich  fignifies  the  height  or  top  of  a  thing ;  the 
other  fignifies  to  go  or  walk.  The  phrafe  then  im- 
ports fuch  a  caution  and  exatlnefs  in  our  Chriftian 
converfarion,  as  refembles  that  which  men  ufe, 
when  they  are  walking  on  the  top  of  a  precipice,  or 
the  fummit  of  a  building,  where  a  fmall  miflep 
would  endanger  a  fall,  and  a  fall  would  be  fatal. 

This  circumfpeftion  will  bcft  be  illullrated  by 
its  application  to  particular  cafes. 

1.  Walk  circumfpedlly  that  you  may  keep  with- 
in the  line  of  your  duty. 

Religion  is  not  an  extended  plain,  in  which  you 
may  walk  at  large,  and  turn  to  any  point  without 
paffing  its  lirniis  ;  but  it  is  a  ftrait  and  narrow  path, 
in  which  you  muft  purfue  one  fteady  courfe  with- 
out diverting  to  either  fide.  Your  courfe  often  lies 
in  a  medium  between  two  extremes.  If  from  this 
courfe  you  deviate,  you  ftep  into  the  territory  of 
vice.  There  are  foine  virtues,  which  are  not  capa- 
ble of  excefs.  There  are  others  which  confill  in  a 
mediocrity.  With  reference  to  thefe  the  Apoflle 
fays,    "  Let  your  vioderation  be  known  to  all  men." 

Be  circumfpeft,  that  you  may  not  tnijlake  your 
duty.  "  ''Prove  all  things  ;  and  holdfaftthat  which 
is  good."  Form  yoiir  religious  fentiment  by  the 
plain  do6lrines  and  precepts  of  the  gofpel — not  by 
the  vague  opinions,  or  corrupt  pra6lices  of  the 
world.  There  are  errors,  which  fome  embrace 
•with  airs  of  afifu ranee,  and  defend  with  oftentation 
of  argument.  But  be  not  deceived  ;  *'  Ponder  well 
the  path  of  your  feet,  and  let  your  ways  be  oftab- 
iifhcd." 

Be  watchful  to  retain  a  f'"nfe  of  virtue  and  re£li- 
tude.  'Give  earn  ft  heed  to  the  things  which  you 
have  learned, left  by  any  means  you  let  them  flip." 
■ — "  Having  chofen  the  way  of  truth,  lay  God's 
judgments  before  you,  and  cleave  to  his  teftimo- 
nics," 


S£RM.  XXXVII.]     Chrijlian  Religion.  459 

Be  attentive,  that  you  may  conform  to  the  fpirit 
of  God's  commands. 

Our  Lord  fays,  "Be  wife  as  ferpents,  and  harm- 
lefs  as  doves." — *'Be  wife;"  but  wiih  your  wifdom 
combine  "innocence."  Be  harmlefs,  but  not  filly; 
inoflFenfive,  but  not  unguarded — be  prudent,  but 
not  crafty  ;  cautious,  but  not  iiifidious — a6l  right 
yourfelves,  and  beware  of  men. 

The  Apoftle  lays,  *'  Be  angry  and  fin  not."  You 
may  relent  an  injury,  but  not  indulge  malevolence 
— may  take  meafures  for  defence,  but  not  fludy 
arts  of  revenge. 

*  You  are  cautioned,  "  neither  to  defpife  the  chaf- 
tening  of  the  Lord,  nor  to  faint  under  his  rebukes." 
Between  rhtfe  extremes  lies  your  duty  in  the  day 
of  aftliftion.  Be  fenfible  of,  but  not  impatient  un- 
der God's  corredions — be  prayerful,  but  not  com-». 
plaining — be  humble,  but  not  difconfolate. 

It  is  a  precept  of  the  gofpel,  "  Take  no  thought 
for  the  morrow."  This,  however,  mull  be  under- 
ftood  in  a  fenle  confident  with  the  precepts,  which 
require  you  to  do  your  own  bufinefs, abide  in  vour 
calling  and  provide  for  your  houfehold.  In  this 
mortal  ftate,  look  and  prepare  for  changes;  but  be 
not  folicitous  about  them.  In  ail  conditions  main- 
tain a  balance  of  mind.  Be  neither  anxious  nor 
carelefs — neither  perplexed  nor  ftupid — neither 
thoughtlefs  of  contingences,  nor  diftreffed  with  the 
fear  of  them. 

"  Be  gentle  and  eafy  to  be  entreated  ;"  yet  never 
jR;oop  to  finful  compliances^ — be  Heady  induty,bul; 
not  obflinate  in  trifles — hear  inftru6lion  and  re- 
proof; but  be  well  perfuaded  in  your  ov>  n  minda 
— change  your  opinions  and  manners,  when,  you 
are  convinced  they  have  been  wrong  ;  but  be  not 
children  carried  about  with  every  wind  of  do6lrine 
— be  llritl,  but  not  fuperftitious — cheerful,  but  not 
vain — ferious,  but  not  morofe — ufeful  in  yourpla- 
ifes,  but  not  bufy  in  other  men's  matters— ex,em>--, 
F  F  4. 


46p  Mitties  of  the       [Serm.  XXXVII. 

pl-ary  in  converfation,  but  not  oftentatious — emi- 
nently holy,  but  unafFe6ledly  humble. 

That  in  thefe  and  fimilar  cafes  you  may  walk  by 
the  ftrait  line  of  duty,  you  muft  walk  circum- 
{pe6t\y. 

2.  Walk  circumfpt6lly,  that  you  may  gjtape  the 
fnares  in  your  way. 

"A  prudent  man  forefeeth  evil  and  hideth  him- 
felf  :  The  fimple  pafs  on  and  are  punifhed."  Your 
greateft  fecurity  lies  in  watchfulnefs  and  prayer, 
left  you  enter  into  temptations-  If  they  meet  you, 
refift  them  ;  but  your  firft  care  muft  be  to  avoid 
them.  If  you  rafhly  throw  yourfelves  in  their  way 
and  challenge  them  to  the  combat,  there  is  little 
reafon  to  hope,  you  will  come  off  unhurt. 

Often  look  forward  to  defcryyour  dangers  :  De- 
cline them,  when  you  can  :  If  you  cannot  decline 
them,  arm  yourfelves  to  meet  them,  and  proceed 
with  courage,  relying  on  divine  fupport.  Temp- 
tations will  moft  eahly  prevail,  when  they  take  you 
by  furprife. 

Attend  to  your  particular  fituation  and  condition 
in  life.  Poverty  and  riches,  adverfity  and  profper- 
ity,  youth  and  age,  a  public  and  a  private  ftation, 
have  their  refpettive  dangers.  Confider  your  own 
flate,  and  bev/are  of  the  temptations  which  it  brings. 

Examine  your  infirmities,  biaffes  and  corrup- 
tions. Thus  you  will  learn  what  fins  and  tempta- 
tions moft  eaOIy  befet  you,  and  prevail  againft 
you  ;  and  thus  you  will  know,  where  to  place  your 
ftrongeft  guard. 

Often  review  your  paft  life,  and  refleft  on  for- 
mer temptations,  and  the  circumftances  from  which 
they  arofe.  Thus  experience  will  teach  you,  how 
to  employ  your  future  caution. 

Be  circumfpe6,  that  you  may  detect  your  ene- 
mies, when  they  approach  you  in  difguife.  They 
will  often  come  with  deceiiful  pretenfions,  appear 
in  the  fa,fcinating  garb  of  friendlhip  and  innoceiice, 


SzRM.  XXXVII.]     Chrijlian  Religion*  4^t 

and  addrefs  you  by  guileful  flatteries  and  fubtil  in- 
(inuations.  Beware,  left  you  be  led  away  with  the 
errors  of  the  wicked.  Examine  with  care  every 
fufpicious  fuggeftion,  whether  from  within  or  with- 
out. Be  not  ignorant  of  the  deceitfulnels  of  the 
heart,  the  wiles  of  the  <^evil,  the  crafrinefs  of  men, 
iind  th?  fnares  of  the  world,  left  you  be  feduced 
from  your  virtuous  refolution,  an4  f^'i  from  your 
ftedfaftnefs. 

Jie  vigilant,  left  while  you  oppofe  one  tempta- 
tion, you  invite  another  ;  and  while  you  avoid  one 
extreme,  you  rufti  into  the  contrary.  Dangers  a- 
wait  you  on  both  fides  ;  To  guard  on  one  hde  on- 
iy,  is  to  leave  thq  other  more  defencelefs. 

Never  negleft  your  duty  under  pretence  of  {hun- 
ting a  temptation.  Where  duty  calls,  thither  yon 
muft  go  ;  apprized  indeed  of  your  dangers,  but 
unawed  by  them.  To  decline  known  duty  on  ac- 
count of  foreleen  temptations,  is  a  falfe  caution.—- 
The  true  caution  is  to  colle6l  the  ftrength  of  your 
faih,  and  implore  the  aid  of  God's  grace. 

Circumfpedion  is  peculiarly  neceflary  wheii 
temptations  aftually  furround  you.  David  fays, 
*'  I  will  take  heed  to  my  ways,  that  I  fm  not  with 
:piy  tongue  ;  I  will  keep  xjiy  mouth  with  a  bridle. 
\yhile  the  wicked  is  before  me." 

3.  Walk  circumfpeiSlly  that  you  may  wifely 
comport  with  the  afpecls  of  Providence. 

The  beauty  of  religion,  yea,  religion  itfelf,  great- 
ly confifts  in  the  correfpondence  of  your  temper 
and  behavior  v/iih  your  exifiing  circum fiances. 
in  the  day  of  profperity  be  joyful,  and  in  the  day 
of  adverfity  eonfider.  In  affiiftion  h%  patient  an<i 
humble^--7in  poverty  be  contented  and  fubmifiive. 
In  ftraits  and  perplexities  caft  your  cares  on  God — ^ 
in  affluence  remember  and  fhew  kindnefs  to  the 
poor — in  worldly  fuccefs.  be  thankful,  but  rejoice 
with  trembling — in  preferment  check  your  ambi- 
tion and  ftudy  to  be  extenCvely  ufeful — in    every 


462  Duties  of  the       [Serm.  XXXVIT, 

relation  fulfil  its  appropriate  oblicrations.  Every 
pious  affe6lion  and  virtuous  exercife  is  then  moft 
amiable  in  itfelf,  moft  acceptable  to  God,  moft 
comfortable  to  ourfelves  and  moft  profitable  to 
men,  when  it  is  beil  adapted  to  our  relations  and 
circumftances. 

4.  Be  circumfpeft,  that  you  may  do  every  duty 
in  its  time  and  place. 

You  are  to  attend  on  the  daily  worftiip  of  God 
in  your  families  and  clofets,  and  you  are  alfo.to 
purfue  the  bufiners  of  your  re(pe6live  vocations. 
Here  call  in  the  dire6lion  of  wifdom,  that  you  may 
not  give  to  the  former  that  time  which  belongs  to 
the  latter  ;  nor  that  application  to  the  latter  which 
would  divert  you  from,  or  unfit  you  for  the  for- 
mer. Let  each  have  its  due  fliare  of  your  lime  and 
attention. 

Be  kind  and  beneficent  to  the  poor  ;  but  take 
heed  to  yourfclves,  that  ye  do  not  your  alms  to  be 
feen  of  men-^rthat  you  fted  not  their  vices,  when 
you  ftiould  relieve  their  neceffities,  and  that  you 
give  not  in  oftentatious  charity  what  you  owe  to 
the  wants  of  your  families  or  the  demands  of  your 
creditors.  And  on  the  other  hand,  make  not  the 
calls  of  domeflic  exigence,  or  the  obligations  of  fo- 
cial  juflice  a  vc\Qrt  pretext  to  excufeyourielvesfroni 
doing  good,  when  the  occafion  of  others  requires, 
and  your  own  ability  permits. 

You  are  to  regard  principally  theintereft  of  your 
fouls  ;  but  you  may  not  negletl  the  care  of  your 
bodies.  Here  you  mull  be  circumrpc6l,  left  you 
fuffer  your  temporal  concerns  to  exclude  thofe  of 
eternity  ;  or  left,  under  pretence  of  engagednefs  in. 
religion  you  forget  the  obligations  of  indullry,  juf- 
tice  and  beneficence. 

You  are  to  attend  on  the  inftituted  ordinances  of 
the  gofpel  ;  but  beware  left  you  fubftitute  thefe 
for  that  folid  and  fubftanrial  holinefs,  which  thefe 
^cie  intended  to  promote. 


Serm.  XXXVII.]     Chrijlian  Religion,  463 

You  muft  obferve  the  outward  forms  of  religion 
with  godly  fincerity  ;  but  never  plead  the  poffible 
want  of  fincerity  as  a  reafon  for  negletling  the 
forms. 

Prudence  will  direfl  you  to  avoid,  when  you  in- 
nocently can  avoid,  the  temporal  inconveniences 
a  ending  a  profeflion  of  religion.  "  When  they 
perfecute  you  in  this  city,  flee  to  another."  But 
in  your  caution  to  efcape  the  evils  of  the  world, 
you  muft  not  decline  a  profeffion,  deny  the  faith 
and  put  away  a  good  confcience,  "  Whofoever  is 
alhamed  of  Chrift  in  an  evil  generation,  of  him 
will  Chrift  be  aftiamed  in  the  prelence  of  his  Fa- 
ther." This  feems  to  be  the  cafe  efpeci ally  intend- 
ed in  the  text.  As  the  times  were  dangerous, 
Chriftians  were  to  walk  circumfpeftly,  that  they 
might  preferve  their  integrity,  and  yet  avoid  the 
evils  which  threatened  them.  If  both  could  not 
be  done,  they  muft  maintain  their  integrity  aL  all 
hazards. 

5.  Walk  circumfpe6lly,  that  your  good  may  not 
be  evilfpoken  of. 

On  no  confideration  may  you  do  evil  or  negle6l 
duty  :  But  in  the  manner  of  performing  your  duty, 
you  may  often,  with  great  advantage,  accommo- 
date yourfelves  to  the  weaknelTes,  humors  and  in- 
clinations of  others.  Innocent  liberties  you  muft 
avoid,  'vhen  your  ufe  of  them  would  be  perverted 
to  the  diflionor  of  religion  and  the  prejudice  of  your 
own  charader.  In  things  in-liflFt-rei't  be  not  rigid 
and  uncomplying,  but  by  an  eafy  condefcenfion 
pleafe  all  men  for  their  good.  Thus  the  Apoftle 
••  was  made  all  things  to  all  men,  that  he  might  by 
all  means  fave  forre." 

The  behavior  of  Chriftians  is  watched,  by  fome, 
that  they  may  imitate  it  ;  by  more,  that  they  may 
vilify  it.  So  atl  in  all  things,  that  you  may  en- 
courage the  virtuous,  filence  the  captious,  and  cut 
off  occafion  from  them  who    defire  occafion  to  re- 


4^4  Duties  of  the        [Serm.  XXXVIU 

proach  your  profeflion  and  the  gofpel  which  you 
profefs.  *'  Walk  in  wifdom  toward  them  who  are 
without.  And  let  your  fpeech  be  always  with 
grace  feafoned  with  fait,  that  ye  may  know  how  ye 
ought  to  anfwer  every  man.*^ 

1  have  illuftrated  the  circiimfpeft  behavior  which 
the  x^poftle  aecommends.  The  argument  by  which 
he  urges  it,  is  this  : 

II.  "  The  days  are  evil." 

The  argument  was  not  peculiar  thofe  early 
times.     It  is  pertinent  to  all  times. 

The  Chriftian,  while  he  dwells  on  earth,  may 
fay,  "  The  days  are  evil,"  becaufe  he  finds  in  him- 
felf  much  diforder  and  corruption.  In  the  world 
of  glory  watchfulnefs  will  be  fuperceded  by  perfe- 
cution.  Here  he  muft  walk  circumfpedly,  that  he 
may  not  be  drawn  away  by  flelhly  lulls  and  world- 
ly affeftlons — may  keep  under  his  body  and  bring 
it  into  fubjcHion — may  llrengthen  the  principles 
of  holinefs  in  hi?  foul,  and  confirm  his  heavenly 
^opes. 

The  days  are  evil,  as  he  is  expofed  to  various  af- 
fli6lions.  He  mull  walk  circumfpe^liy,  that  he 
may  comport  with  the  afpe6ls  of  providence,  ac- 
commodate himfelf  to  all  changes  of  condition, 
learn  obedience  and  refignation  to  God  by  the 
things  which  he  fuffers,  and  by  faith  and  patience 
obtain  the  promifes. 

The  days  are  evil, for  there  are  many  adverfaries. 
Evil  fpirits,  worldly  obje£ls,  wicked  examples  and 
flefhly  inclinations  oppofe  his  progrefs.  He  muft 
walk  circumfpecliy,  that  he  may  forefee  and  avoid 
temptations,  guard  againft  a  furprife,  prevent  the 
undue  influence  of  fenfible  objects,  and  be  blame- 
lefs  and  harmlefs  in  the  midft  of  a  perverfe  nation. 

The  days  are  evil,  as  iniquity  abounds.  He 
muft  walk  circumfpedly,  that  he  may  keep  himfelf 
iinfpotted  from  the  \vorid,  may  fecure  his  good 
profeCfion  from  conteiript,  may  flop  the  progrefs  oi 


Serm.  XXXVII.]       Chrijlkn  Religion, 


465 


vice  and  error,  and  fupport  the  languifliing  caufe 
of  truth  and  righteoufnefs. 

Let  us  apply  to  ouifelves  thefe  confiderations  5, 
and  as  we  profefs  to  be  Chriftians — to  be  children 
of  light  and  of  the  day,  let  us  not  walk  as  thofe 
who  are  in  darknefs,  and  know  not  at  what  they 
ftumble  ;  but  let  us  walk  wifely  and  circumfpeft- 
ly,  redeeming  the  time,  becaufe  the  days  are  evil. 


^^- 


SERMON     XXXVIII. 


EPHESIANS  V.  16. 

Redeeming  the  iime,  becaufe  the  days  are  eviU 

1  HE  redemption  of  time,  together 
with  the  reafon  for  it,  "  the  days  are  evil,"  will  be 
the  fubjett  of  our  prrfent  meditations. 

I.  We  will  confider  what  it  is  to  redeem  the 
time. 

To  redeem  is  to  reclaim  by  price,  or  recover  by 
labor  that  which  has  been  loft  or  alienated  ;  or  to 
preferve  by  prudence  that  which  is  in  danger.  It 
is  a  metaphor  taken  from  the  practice  of  merchants, 
who  obferve  the  favorable  feafons  of  buying  and 
felling,  of  making  profits  and  repairing  lofTes,  who 
keep  regular  accounts  of  their  expenfes  and  gains, 
and  often  infpeO;  their  affairs,  to  know  whether 
their  intereft  is  in  progrefs  or  decline. 

It  is  here  fuppofed,  that  time  is  precious.  That 
we  may  redeem  it,  we  muft  make  a  juft  eftimate  of 
its  value. 

It  is  precious,  becaufe  we  have  much  bufmefs 
on  our  hands — bufinefs  which  relates,  not  to 
our  bodies  only,  but  to  our  fouls — not  merely  to 
this  life,  but  to  the  whole  duracion  of  our  exift- 
ence. 


Serm.  XXXVIIL]     ChrifJan  Religion.  467 

It  is  precious,  becaufe  it  is  fiiort  and  uncertain  ; 
and  our  work  muft  be  done  foon,  or  it  never  can 
be  done  at  all. 

It  is  precious,  becaufe  par^,  and,  with  many,  the 
greater  part  of  it  IS  gone  already.  What  remains 
is  increafed  in  value,  as  it  is  contrafte^  in  length. 
We  had  none  to  walle  at  Hrft  ;  we  have  need  to  be 
frugal  now. 

To  redeem  time  is  to  regain  what  is  loft,  and  to 
fave  what  is  left. 

Firft;  :  We  muft  regain  the  time  which  is  loft. 

Time  paft,  indeed,  cannot  be  recalled.  Each 
moment,  which  flies  off,  is  gone  forever,  and  will 
return  no  more.  Like  the  wind,  it  palfeth  away 
and  cometh  not  again.  But  we  do  the  beft  we  can 
toward  the  recovery  of  loft  time,  v/hen  we  reflefi; 
with  forrow  on  follies  p  tft,  and  refolve  to  be  wife 
in  future.  Though  we  cannot  revoke  the  paft 
guilty  fcenes,  yet  we  may  repent  that  we  have  liv- 
ed as  we  have  done,  and  be  careful  now  to  live  as 
we  ftiould  have  done.  We  ftiall  not  amend  our 
lives,  until  we  repent  of  paft  fins,  nor  improve  our 
future  time  well,  until  we  are  humbled,  that  the  paft 
has  been  fpent  fo  ill. 

Sit  down  then,  and  take  a  ferious  review  of  life. 
Inquire  how  it  has  been  employed — what  attention 
you  have  paid  to  the  great  end  of  your  exiftence — 
what  good  you  have  done  for  others,  or  gained  for 
yourfelves — what  proficiency  you  have  made  in 
knowledge  and  holinefs — what  hope  you  have  ac- 
quired, and  on  what  ground  it  refts. 

Upon  ftritl  inquiry,  many,  I  am  afraid,  will  find, 
they  have  done  little  or  nothing  to  the  purpofe, 
and  their  work  is  all  to  be  done,  when  much  of 
the  day  is  fpent.  And  all,  no  doubt,  may  confefs, 
that  their  progrefs  has  not  been  anfwerabic  to  the 
time  they  have  enjoyed.  Let  the  time  paft  fuffice 
to    have    been   waited   in.   negligence   and   folly. 


468  J^uties  of  the         [Serm.  XXXVIlt. 

Henceforth  "  walk  circumfpeftly,  redeeming  the 
time." 

Secondly  :  This  phrafe  imports  prudence  M 
fave,  and  diligence  to  improve  the  time  that  re- 
mains. 

In  vain  you  pretend  to  lament  your  paft  folly, 
unlefs  you  apply  your  hearts  to  wifdom."  Godly 
forrow  will  work  in  you  carefulnefs." 

1.  Enter  on  your  work  fpeedily.  Do  you  afkj 
what  is  your  work  ?  It  is  time  you  knew.  Con- 
fult  God's  word  ;  that  will  tell  you.  The  relig- 
ion of  a  finner  muft  begin  in  repentance  toward 
Cod,  and  faith  toward  Jefus  Chrift  ;  and  it  muft 
be  perfected  in  the  works  of  faith  and  the  fruits  of 
repentance.  "  Think  then  on  your  ways,  turn 
your  feet  into  God's  tellimonies  ;  make  hafte  and 
delay  not  to  keep  his  commandments."  No  lon- 
ger content  yourfelves  with  diftant  purpofes. — • 
While  you  procraftinate,  inftead  of  redeeming  the 
time  you  have  loft,  you  are  lofing  what  is  left. 
How  can  you  fay,  You  repent,  that  you  have  tri- 
fled fo  long,  if  you  continue  to  trifle  ftill  ?  How 
can  you  fay,  You  wifti  to  recal  your  time,  that  you 
may  improve  it  hetter,  if  ftill  you  wafte  your  time 
as  before  ?  If  you  think  of  regaining  loft  time, 
make  immediate  application  to  your  work  ;  for 
while  you  delay,  time  paffes  off  ;  and  the  more 
you  lofe,  the  more  is  to  be  redeemed,  and  the 
fmaller  your  ftock  on  hand. 

2.  Attend  to  your  work  with  diligence. 

A  fenfe  of  paft  flothfulnefs  muft  excite  you 
to  feverer  induftry.  The  traveller,  who  lingers  in 
the  morning,  muft  proceed  with  quicker  pace  to 
reach  the  intended  ftageby  night.  The  Redeemer, 
who  was  always  diligent  in  God's  work,  was  more 
active,  as  his  time  grew  ftiorter.  "  I  muft  work 
the  works  of  him  that  fent  me,  while  it  is  day  : 
The  night  cosieth,  when  no  man  can  work." 


Se  AM.  XXXVI 1 1 .]     Chriftiari  Religion,  4$^ 

"  What  your  hand  finds  to  do,  do  it  with  your 
might ;  for  there  is  no  work  in  the  grave."  There 
are  duties  which  relate  both  to  this,  and  to  the  fu- 
ture world.  Thefe  duties,  conlidered  in  relation 
to  their  different  objefts,  differ  in  importance ;  but 
bdth  claim  attention.  Diligence  in  your  fecular 
duties  is  important,  as  a  fecurity  againft  tempta- 
tions, as  condufive  to  your  comfort  and  ufefulnefs, 
and  as  included  in  the  obligations  to  juflice  and 
charity.  It  therefore,  in  its  connexion  and  influ- 
ence, is  a  fubftantial  part  of  religion.  Diligence 
in  the  work  of  yoiir  fouls  is  the  principal  thing  ; 
for  your  future  falvation  is  fo  much  fuperior  to  all 
other  interells,  that  it  is  called.  The  one  thing  need^ 
Jul.  However  diligent  you  are  in  your  fecular 
calling,  if,  in  the  mean  time,  you  negle6l  your  fal- 
vation, you  only  trifle  ;  for  "  what  will  you  be 
profited,  if  you  gain  the  whole  world,  arid  lofe 
your  foul  ?" 

,  Be  not  only  fervent,  but  Jleady  in  yoiir  work« 
A  wavering  zeal  makes  noprogrefs.  "Thedbuble- 
tninded  man  is  unliable  in  all  his  ways  :  Let  not: 
that  man  think,  that  he  ftiall  obtain  any  thing  of 
the  Lord." 

Bz  fruitful  in  every  good  work,  Afpire  to  emi- 
nence in  holmefs.  *'  Forgetting  the  things  which 
are  behind,  reach  forward  to  the  things  which  are 
before,  and  prefs  toward  the  mark  for  the  prize  of 
the  high  calling." 

3.  Guard  againft  the  things,  which  roh  you  of 
your  time. 

An  indolent  habit  is  inconfiftent  with  laudable 
aClions.  It  creates  imaginary,  and  magnifies  real 
diflScuhies  and  dangers.  It  raifes  a  lion,  or  a 
hedge  of  thorns  in  its  way.  It  enervates  the  pow- 
ers of  the- body,  and  ftupifies  the  energy  of  the 
mind. 

A  verfatile  hunior  is  a£live,  but  wants  patience. 
it  forms  great  defigns  with  confidence,  enters  upon 
G  G 


470  Duties  of  till  [Serm.  XXXVIII; 

them  with  ardor,  and  leaves  them  unmatured.  It 
flies  from  objefl  to  objeft  with  too  much  rapidity 
to  appropriate  or  retain  any.  Novelty  only  has 
charms  ;  familiarity  begets  indifference.  Time  is 
loft,  becaufe  nothing  is  profecuted  to  effeflt. 

An  exctffive  fojid fiefs  for  company  and  amufemmt, 
is  the  caufe  of  much  wafte  of  time.  Diverfions 
77iay  be  innocent ;  but  then,  they  muft  be  well 
chofen,  wifely  timed,  and  moderately  ufed.  They 
muft  be  well  chofen — fuch  as  will  not  exhauft.  but 
repair  the  ftrength,  refrefli  the  fpirits  and  difpofe 
the  mind  for  the  return  of  duty.  They  muft  be 
wifely  timed  ;  for,  however  innocent  in  their  na- 
ture, they  become  finful,  when  they  occupy  the 
hours  which  ought  to  be  employed  in  the  exercifes 
of  devotion,  or  in  the  labors  of  a  fecular  profef- 
fion.  They  muft  be  moderately  ufed;  for,  fought 
too  frequently,  or  indulged  too  freely,  they  en- 
trench on  duty,  and  beget  a  habit  of  trifling. 

How  many  are  there,  who  tranfgrefs  thefe  rules  ? 
They  know  not  how  to  be  confined  to  their  proper 
employment.  They  yield  to  every  little  avocation, 
and  obey  the  call  of  every  fon  of  pleafure.  Their 
vacant  hours  they  give  to  amufement,  and  make 
no  fefervation  for  the  culture  of  the  mind,  or  the 
devotion  of  the  clofet  and  family.  If  you  would 
redeem  your  time,  reftrain  your  love  of  pleafure. 

Beware  of  prefumption.  "  Boaft  not  of  tomor- 
row." Only  the  prefenx  time  is  yours.  Tomor- 
row does  not  yet  exift.  When  it  comes,  it  may 
not  find  you  here.  If  you  fliould  fee  it,  yet  you 
cannot  retain  it.     It  will  be  as  tranfient  as  today. 

4.   Do  every  wjork  in  itsfeafon. 

"  There  is  a  time  for  every  purpofe  ;  and  a 
wife  man's  heart  difcerneth  time  and  judgment." 
Attend  with  difcretion  to  the  calls  of  duty,  and 
you  will  fave  much  time  and  prevent  much  lofs. 
It  is  fo  in  your  worldly  bufinefs  :  Make  a  good 
arrangement  of  its  parts,  and   take  up  each  part  in 


Serm.  XXXVIII.]     Chrijlian  ReUgicn,  Ant 

its  order,  and  you  will  execute  the  whole  with  fa- 
cility and  fuccefs  •  while  your  improvident  neigh- 
bor, who  leaves  all  his  matters  in  confufion,  and 
takes  hold  of  his  bufinefs  as  it  happens,  and  ufu- 
ally  at  the  wrong  end,  is  always  embarraffed  with 
cares,  ftraitened  for  time,  and  difappointed  in  the 
refult. 

This  attention  to  feafons  is  no  lefs  neceffary  in 
the  work  of  your  falvation. 

Yoid/i  is  the  mofl;  promifing  feafon.  Then  the 
Work  is  mo'fl  eafy,  and  attended  with  feweft  ob- 
ftruftions  ;  and  then  there  is  the  faireft  profpeft 
of  divine  concurrence. 

If  that  feafon  is  pali  with  you,  take  the  prefent ; 
for  the  future  is  uncertain,  and  the  difficulty  of 
your  work  and  the  indifpofition  to  attempt  it  will 
increafe  by  delay. 

The  time  of  heaUh  is  more  favorable  thari  a  time 
of  fickncfs  ;  for  you  are  how  more  capable  of  in- 
tenfe  thought  and  perfevering  application,  and  bet- 
ter able  to  prove  your  fincerity. 

There  are  fome  ienitr  feafons,  when  the  con- 
fcience  is  awakened,  ferious  fentiments  im, 
preffed  and  good  refolutions  excited.  Improve 
thefe  feafons.  Refift  not,  but  comply  with  the  en- 
couraging motions  of  the  Spirit,  left  he  retire,  and 
no  more  return. 

There  are  feafons  friendly  to  particular  duties. 
For  your  daily  devotions,  choofe  the  hours,  when 
y6ur  minds  can  be  moft  free  from  the  occupations 
of  the  world,  that  you  may  attend  on  God  without 
diftraftion.  If  you  would  advife  or  reprove  a 
friend,  take  a  time,  when  you  can  fpeak  to  him  in 
private — when  you  feel  your  own  minds  aBFeflion- 
ate,  and  think  his  to  be  cairn  and  tender — whea 
you  can  addrefs  him  inoffenfively,  and  he  may 
hear  you  difpaflionately.  In  doing  works  of  char- 
ity, obferve  opportHnities.  There  are  times,  when 
yOu  can  do  fomething  for  your  neighbor  without 
G  G  2 


472  Duties  of  tht        [Se^m.  XXXVIII. 

any  ittconvenience  to  yourfelves,  and  with  fen&ble 
benefit  to  him  ;  you  may  yield  him  much  fervice 
with  fmall  expenfe,  and  do  him  lading  good  in  a 
fhoit  time.  By  thus  attending  to  the  feafons  of 
duty,  you  may  fill  up  your  time  faft,  and  livelong 
in  a  little  while. 

5.  Wifely  divide  your  time  among  your  various 
duties.  . 

Lawful  things  will  become  criminal  in  you,  if, 
they  occupy  your  time  fo  far,  as  to  exclude  other 
things  of  greater  importance.  The  duties  of  relig- 
ion •  are  connftent  with  each  other,  and  may  be, 
made  to  hartnonize  in  pra6tice.  If  they  interfere, 
it  is  becaufe  you  throv/  them  ifito  confufion,  and 
your  time  into  difordcr.  Diflribute  your  feafons 
properly,  and  arrange  your  works  prudently  ;  then. 
you  will  find  means  for  all  incumbent  a£ls  of  be- 
neficence and  righteoufnefs  ;  liberty  for  the  daily 
exercifcs  of  piety  and  devotion  ;  leifure  for  family 
inflruftions  and  counfels,  and  time  fufficient  for 
the  profecution  of  your  fecular  labors. 

We  have  feen  how  we  are  to  redeem  the  time. 

11.  We  will  briefly  attend  to  the  argument  fub- 
joined,  *'  The  days  are  evil." 

We  fhall  not  dwell  long  on  this  argument ;  for 
it  has  been  in  part  anticipated  under  the  preceding 
branch  of  our  fubjedl:. 

Our  days  may  be  called  evil  in  a  mord  fenfe,  as 
we  have  done  much  evil,  and  there  is  evil  fiill 
within  us.  Some  are  under  the  full  power  of  fin. 
Thefe  have  not  only  the  work  of  religion  to  begin, 
but  much  fin  to  repent  of,  many  vicious  habits  to 
eradicate,  many  flefhly  lufts  to  mortify,  the  work 
of  their  paft  lives  to  undo,  and  a  new  work  to  ac- 
co'mplifli.  They  have  hitherto  been  travelling  ia 
a  wrong  path,  and  their  guilty  way  they  mull  tread 
back  by  the  careful  fteps  of  repentance.  We  have 
all  much  work  on  our  hands.  If  we  have  exercif- 
ed  repentance  unto  life,  yet  ®ur  work  is  not  finifk- 


Serm.  XXXVIII.]     Chrijlian  Religion,  4j3 

ed.  There  are  corruptions  toconfIi6l  with,  tempt- 
ations to  watch  againft,  daily  duties  to  perform 
and  continual  improvements  to  make.  We  mull 
cleanfe  ourfelves  from  all  pollutions,  go  on  to  per- 
feftion  and  give  diligence  to  the  full  aflurance  of 
hope.  Our  work  is  important  ;  upon  our  fidelity 
in  it  depends  our  comfort  here,  and  our  happinefs 
hereafter.  Now  is  the  feafon  to  provide  for  eter- 
nity. There  is  no  work  in  the  grave.  We  have  no 
time  to  fpare. 

Our  days  may  be  called  evil,  as  they  are  few. 
We  may  fay,  with  the  patriarch,  "  Few  and  evil 
have  been  the  years  of  our  pilgrimage."  Since  our 
work  is  great  and  ouv  time  fhort,  we  have  need  to, 
redeem  the  time  by  a  diligent  application  of  it  to 
the  work  before  us.  A  confiderable  proponion  of 
our  time  is  gone  already  :  If  this  has  been  walled, 
how  frugally  fliould  we  ufe  what  remains  ? 

Some  have  arrived  to  that  time  of  life,  which  is 
eminently  called  an  evil  day.  It  concerns  them  to 
review  their  days,  prove  their  works,  examine  their 
hearts  and  know  the  condition  of  their  fouls.  If 
they  have  been  flothful  m  bufinefs,  let  them  now 
become  fervent  in  Spirit,  ferving  the  Lord.  If  they 
have  flept  in  their  guilt,  it  is  high  time  to  awake 
out  of  fleep  ;  for  their  time  is  far  fpent. 

The  days  are  evil,  ^s  iniquity  abounds.  Many 
temptations  to  a  wade  of  time,  will  meet  us  from 
the  enticements  and  examples  of  the  wicked,  from 
the  fuggeftions  of  evil  fpirits,  and  from  the  influence 
of  worldly  cares.  Let  us  walk  circumfpe6lly  re- 
deeming the  time.  While  the  world  around  lies 
dead  in  fm^  faints  too  eafily  lofc  their  zeal.  When 
the  foolifh  virgins  flept,  the  wife  flumbcrcd  with 
them.  Let  us  not  fleep  as  do  others,  but  watch 
and  be  fober. 

The  days  are  evil,  as  this  is   a.  (late  of  mortality. 
We  ave  fuhjefl    to  afflidlion  and  expofed  to  death. 
Qur  fellow  mortals  are  dropping  around  us  ;  and, 
G  c  3 


474  ^^^i  of  the,  (3c    [Serm.  XXXVIIL. 

we  are  foon  to  fall.  Our  lafl  day  is  at  hand  ;  we 
are  not  fure  of  another.  What  time  may  be  al- 
lowed us,  let  us  wifely  improve,  in  examining  our 
hearts,  correfting  our  errors,  repenting  of  our  fins, 
amending  our  lives,  cultivating  religion  in  our- 
lelves,  promoting  it  among  others,  and  feeking  the 
mercy  of  God  for  our  own  and  the  common  falva- 
tion.  Thus,  when  the  time  of  our  departure  is 
come,  we  may  adopt  the  language  of  the  Apoftle  ; 
*'  I  have  fought  a  good  fight,  I  have  finifhed  my 
courfe,  I  have  kept  the  faith  :  H,enceforth  there  is, 
laid  up  for  me  a  crown  of  righteoufnefs.** 


SERMON     XXXIX. 


EPHESIANS  V.  18. 

And  be  not  drunk  zuith  wine,  wherein  is-  exc(fi. 

Drunkenness,  though  in  gener- 
al difallowed  among  the  Heathen^,  was  admitted 
in  their  Bacchanalia,  as  an  expreflion  of  gratitude 
to  the  God,  who  gave  them  wine.  This  Pagan  rite 
the  Apoftle  feems  to  have  in  his  mind,  when  he 
fays  to  the  Ephefians,  newly  converted  to  the  re- 
ligion of  Chrifl,  "  Be  not  ye  drunk  with  wine, 
wherein  is  excefs,"  diflblutenef;^  and  luxury,  "  but 
be  filled  with  the  Spirit."  Inftead  of  thofe  wild 
and  brutal  indulgencips,  by  which  you  once  pre- 
liended  to  exprefs  your  joy,  feek  the  fober  and  ra- 
tional pleafur^s^  which  are  communicate4  by  the 
holy  Spirif, 

The  oppofition  here  made  between  being  filled 
with  wine,  and  filled  with  the  Spirit,  (hews  that 
drunkennefs  is  inconfillent  with  the  pure  religion 
taught  by  the  gofpel. 

We  will,  firft,  confider  the  nature  and  extent  of 
this  vice  ;  and  then  reprefent  the  guilt  and  danger 
which  attend  it. 

I.  We  will  confider  the  nature  and  extent  of  tb,^ 
fin,  which  the  Apoftle  calls  drunkennefs^, 

\'  Be  not  drviuk  with  wine." 
G  G  4 


^ 


4^y$  Ziuiies  pf  the  [Serm.  XXXIX 

The  Apollle  does  not  mean  to  debar  Chriftians 
from  all  ufe  of  wine  and  "other  fpirituous  drinks  ; 
for  '•  every  creature  is  good,  and  nothing  to  be  re- 
fufed,  if  it  be  received  with  thankfgiymg."  He 
advifes  Timothy  to  *'  ufe  a  little  wine  for  his  ftom- 
ach's  fake."  God  caufes  the  earth  to  bring  forth 
wine,  which  rejoices,  as  well  as  bread,  which 
flrengthens  the  heart  of  man.  It  is  not  a  life  of 
auflerity  and  mortification,  but  a  life  of  rational 
fobriety,  which  the  gofpel  enjoins.  We  are  not  to 
emaciate  the  body,  and  exlinguifh  the  glow  of 
health  by  an  abllinence  from  innocent  delights  ; 
but  to  keep  under  the  body  and  bring  it  into  fub- 
jeftion,  by  an  abilinence  from  ficlhly  lulls. 

''  Take  heed  to  yourfelves,  fays  our  Lord,  "  left 
at  any  time  your  hearts  be  overcharged  with  fur^ 
Jetting  and  drunkennejs,  and  the  cares  of  this  world.'* 
The  ufe  of  meat  and  drink  is  to  fupport  and  com- 
fort the  body.  Vvhatever  is  rnore  than  thefe,  may 
be  called  exccjs. 

Oc  intemperance,  as  of  other  vices,  there  are  va, 
rious  degrees.  The  higheft  degree  is  fuch  an  in- 
dulgence as  fufpends  the  exercife  of  the  mental 
and  bodily  powers.  It  is  this  idea,  which  is  ufu- 
ally  attached  to  the  word  drunkenncfs.  And  fome, 
who  are  wholly  under  th&  dominion  of  a  fordid 
appetite,  may  perhaps  think  thymfelves  temperate, 
fcecaufe  they-feldom  or  never  ru3  to  this  grofs  ex- 
cefs.'  But  remember  ;  as  you  may  ^:?-  gi^il^y  of 
murder  without  taking  away  your  neighbour's  life, 
and  of  injuRice  without  burning  his  houfe— --to 
you  may  be  guilty  of  intemperance  without  tranU 
formmg  yourrelf  into  a  beaft. 

If  by  the  indulgence  of  your  appetite,  you  unfit 
your  body  for  the  fcrvice  of  the  mind,  or  your 
mind  for  the  fervice  of  God — fo  waue  your  fub- 
llance,  as  to  defraud  your  family  of  a  maintenance, 
or  your  creditors^ of  their  dues — become  enflaved. 
to  a  fenfual  habit,  and  fafcinated  to  dilfolute  com« 


Seiiw.  XXXIX.]     Chriftian  Religion.  477 

pany — are  diverted  from  the  duties  of  religion,  or 
the  bufinefs  of  your  worldly  calling — awaken 
criminal  defires  and  excite  guilty  paflions — ftupify 
your  confcience,  ex-tinguiih  the  fentiments  of  hon- 
or and  banifh  the  thoughts  of  futurity  j  you  are 
chargeable  with  a  criminal  excefs.  Though  the 
world,  perhaps,  will  not  fligmatize  you  as  a  drunk- 
ard, yet  you  are  not  far  from  that  odious  charac- 
ter. They  who  ferve  divers  lufts  and  pleafures— 
they  who  are  given  to  appetite — rhey  who  are 
mighty  to  drink  wine,  and  men  of  flrength  to  min- 
gle ftrong  drink — they  v/ho  tarry  long  at  the  wine, 
and  go  to  feek  mixed  wine — they  who  rife  up  ear- 
ly that  they  may  follow  ftrong  drink,  and  continue 
until  night,  till  wine  inflame  them— in  a  word, 
they  who  make  provifion  for  the  flefh  to  fulfil  the 
lufls  thereof,  fall  under  the  condemnation  of  fcrip- 
ture,  as  well  as  the  atlrocious  drunkard.  I  pro- 
ceed, 

it.  To  reprefent  the  guilt  and  danger  which  at- 
tend the  vice  under  confideration. 

1.  This  is  an  ungrateful  abufe  of  God's  bounty. 
God  gives  us  all  things  richly  to  enjoy,  and  fills 

our  hearts  with  food  and  gladnefs.  He  not  only 
allows  us  necefiary  fupplies,  but  indulges  to  us  a 
thoufand  comforts.  A  rich  variety  of  creatures  he 
has  put  into  our  hands,  feme  for  our  fupport,  oth- 
ers for  our  delight.  And  fhall  we  abufe  to  his  dif- 
honor  the  fruits  of  his  beneficence,  which  are  giv- 
en to  ftrengthen  our  faculties,  gladden  our  hearts 
and  awaken  our  gratitude  ? 

2.  This  vice  divefts  the  man  of  his  native  digni- 
ty, and  finks  him,  below  the  brutal  herds. 

"  "Wine  takes  away  the  heart" — the  underfiand- 
ing,  which  conftitutes  the  man.     It  is    cniy  reafon 
and  fpeech,    which    raife   man    above   the  animal 
A^  es.    While  thefe  powers  are  fufpended,  uhat  is 
he  bet  ^^  '^^"  ^^^y  ^    M^ri)    brutalized  by  intem- 
perance is.  '*^^^^y  more  defpicable,  than  the  native 


47^  Duties  of  the         [Serm.  XXXIX* 

brute.  The  latter  obeys  ;  the  former  contradifls 
the  nature,  which  God  has  given  him.  The  one 
appears  in  his  proper  form  ;  the  other  aflumes  a 
monftrous  figure.  His  motions  are  wild,  his  vif- 
age  diflorted,  his  converfation  filly,  his  manners  ri- 
diculous. Could  the  drunkard  in  a  fober  hour 
have  a  view  of  himfelf,  as  he  appears  under  the 
power  of  intoxication,  and  be  perfuaded,  that  this 
uncouth  and  antic  figure  is  really  himfelf^  he 
would,  unlefs  fhame  is  extinguifhed,  blufh  to  be 
feen.  He  would  retire  to  obfcurity,  confcious  of 
his  fall  from  manhood. 

3.  This  vice  is  injurious  to  the  body,  as  well  as, 
mind. 

It  benumbs  the  fenfes,  enervates  the  limbs,  palk 
the  appetite,  breeds  difeafes,  creates  dangers  and 
hallens  death.  *'  Who  hath  woe  ?  Who  hath  for- 
row  ?  Who  hath  contentions  ?  Who  hath  bab- 
bling ?  Who  hath  wounds  without  caufe  ?  Who 
Jiath  rednefs  of  tyc&  ?  They  that  tarry  long  at  the. 
wine  ;  that  go  to  feek  mixed  wine." 

3.  This  confumes  mens'  fubftance. 

When  we  fee  one  given  to  intemperance,  we  at 
once  prcdi6l  his  poverty,  and  we  truft  him  with 
caution.  "  The  drunkard  and  the  glutton  (hall 
come  to  poverty,  and  be  clothed  with  rags." 

We  think  the  man  unhappy  whofe  fubftance  is 
deftrcyed  by  fire.  More  wretched  is  he,  whofe  ef- 
fete is  confumed  by  his  luft.  If  this  man  has  any 
fenfibility  left,  how  muft  his  confcience  reproach 
him  ?  Hotv  mufl;  the  cries  of  a  helplefs  family 
pierce  him  ?  How  muft  the  demands  of  his  difap, 
pointed  creditors  confound  him  ?  With  what  fliame 
muft  he  refleft  on  the  infamous  exchange  which  he 
has  made  of  a  decent  fortune  for  a  tranfient  pleaf- 
ure  ?  How  muft  it  gall  him  to  fee  ftrangcrs  in  poffef,, 
lion  of  the  inheritance  which  he  received  from  his 
father's  induftry,  and  has  alienated  by  his  ownfol, 
\y  ?  How  muft  it  mortify  him   to  thi;?Lk  that  he  i^^ 


$.erm.  XXXIX.]     Chrijlian  Religion.  479 

changed  from  ^  man  of  reputable  bufinefs,  to  a 
miferable,  reeling  drunkard  ?  And  that  they  who 
once  approached  him  with  refpe6l,  now  point  at 
Jiim  with  the  finger  of  contempt  ? 

But  this  is  not  the  worft  of  his  cafe  ;  for, 
5.  He  has   wafted  his  confcierice  ^s  well  as  his 
fubftance. 

Dead  to  the  feelings  of  honor,  the  obligations  cf 
virtue,  and  the  apprehenfions  of    futurity,  he  pro- 
<;eeds  in  his  guilty  courfe,  without  fear  or  reflraint. 
Ye,  who  have  addifted  yourfelves  to  pleafure  and 
gaming,    to  diflbli^te  company^  and  the  free  ufe  of 
llrong  drink,  inquire,  whether  you  cannot  perceive 
fome  unhappy  effefts  of  your  indulgence.     Is.  not 
the  love  of  thefe  fenfual  objefts  growing  upon  you, 
and  gaining  a  more  abfolute  dominion  over  you  ? 
Are  you  not  more  indifferent   about   the  concerns 
pf  immortality,  than  you  were   formerly  ? — -Is  not 
your  confcience  more  unfeeling  to  guilt,  and  lefs  apt 
l;o  rebuke  your  unworthy  conduft  ? — Are  you  not 
tnore  negligent  in  attending  the  duties  of  the  clofet, 
the  family  and  the  fanduary  ?-r-Are  you  not  more 
difpofed  to  rnake  light  of   religion,   to  cavil  at  the 
fcriptures  and  to  defpife    reproof  ? — Can  you  not 
rnore  eafily  flatter  yourfelves  with  fafety  in  a  way  of 
fm,  and  with  a  hope  that  the  threatenings  contained 
in  the  Bible  will  never  be  executed  ?  Can  you  not  re- 
member the  time,  when  you  would  have  fhuddered 
to  hear  thofe  licentious  opinions,   which   now  yot; 
liften  to  with  pleafure  ;    and  to  think  of  fuch  ftu-.. 
pidity  of  foul,  as  you  now  really  feel  ? — Is  this  a 
juft  defcription  of  your  ftate  ?  Then  inquire  froni 
what  caufe  this  increafing  irreligion   and  impiety 
have  proceeded.     You  need  not  be  long  in  doubt. 
Your  own  experience,  if   you  confult  it,  will  con. 
$rm  the  truth  of  the  fcripture,  which  defcribes  the 
the  fenfual,  as  hating  inftrudlion,  defpifing  reproof, 
fcoSinff  at  religion,  and  flattering  themfelves,   thac 


4^0  Duties  of  the  [Serm.  XXXIX, 

they  fhall  have  peace,    though  they  add  dranken- 
nefs  to  third. 

6.  Intemperance  generates  other  vices — impure 
luftings,  angry  paflions,  profane  language,  infolent 
manners,  obftinacy  of  heart  and  contempt  of  re- 
proof. *'  Look  not  upon  the  wine,"  fays  Solomon, 
*'  when  it  is  red,  when  it  giveth  its  color  in  the 
cup  ;  for  thine  eyes  ftiall  behold  a  ftrange  woman, 
and  thine  heart  (hall  utter  perverfe  things  ;  yea, 
thou  (halt  be  as  he  that  lieth  down  in  the  midfl  of 
the  fea,  or  as  he  that  lieth  upon  the  top  of  a  maft. 
They  have  ftricken  me,  thou  flialt  fay,  and  I  was 
not  fick  ;  they  have  beaten  me,  and  I  felt  it  not. 
When  fliall  I  awake  ?  I  will  feek  it  yet  again." 

7.  Intemperance  has  moil  lamentable  efFefls  on 
families. 

It  fubverts  Order  and  government.  How  (haTl  a 
man  command  his  children  and  his  houfehold, 
when  he  has  not  reafon  and  virtue  enough  to  com- 
mand himfelf  ?  How  (hall  he  govern  their  anions, 
when  he  is  enflavcd  to  his  own  paflions  ?  If  fome- 
timcs,  in  a  ferious  frame,  he  inculcates  on  them 
the  duties  of  religion,  his  fliocking  example  defeats 
his  good  exhortations.  The  parent,  who  would  be 
regarded  in  his  Ration,  muft  make  his  aflions  and 
jnftrudions  agree. 

The  government  which  an  intemperate  man  ex- 
ercifes,  is  too  palfionate  and  wanton,  too  unfteady 
and  inconhftent  to  be  revered.  Governn^ent,  to  be 
efficacious,  muft  be  calm  and  rational. 

What  devotion  can  there  be  in  a  family,  whofe 
head  is  given  to  intemperance  ?  He  is  often  abfent 
at  the  hours  of  prayer.  If  he  is  prefent,  he  is  in- 
capable of  leading  in  the  folemnity.  His  fenfual 
habit  renders  him  indifferent,  and,  by  degrees,  a- 
verfe  to  the  facred  exercife.  You  may  doubtlefs 
itcollecl  inftances  of  the  difcontinuance  of  family 
worfhip  from  this  unhappy  caufe.  Some  who 
have  early  begun,  and  for  a  time  obferved  this  im- 


Se RMt  XXXIX.]    Chriflian  Religion,  481 

portant  duty,  falling  into  licentious  connexions, 
have  intermitted,  and,  at  lad,  laid  it  afide. 

This  vice  deftroys  domeftic  peace  and  tranquil- 
lity. The  man  addifted  to  it,  grows  fra6lious, 
pecvifh  and  fretful.  He  falls  out  with  his  befl 
friends,  hallily  condemns  their  innocent,  and  evea 
theii;'  moft  prudent  behavior,  is  deaf  to  reafon, 
fpurns  feftraint  and  refents  advice.  He  conftders 
as  enemies  thofe  who  feek  his  welfare,  ^nd  mif- 
takes  their  kind  offices  as  tokens  of  hatred. 

He  makes  all  around  him  unhappy,  and  thofe: 
the  moft  fo,  who  ftand  in  the  neareft  relation. 
When  he  is  abfent,  how  anxious  are  they,  left  he 
fall  into  temptation  and  a  fnare  ?  What  pain  they 
feel,  when  he  foams  out  his  own  fhame  ?  How 
they  wilh  to  conceal  from  the  world  the  infamy 
which  he  betrays,  and  at  which  he  cannot  blulh  ? 
When  he  returns  from  abroad,  how  fearful  are 
they,  left  he  come  charged  with  paflion  to  be  let 
out  on  his  houfehold  ? 

This  fin  brings  family  diftiefs.  It  begets  negli-, 
gence,  interrupts  bufinefs,  flackens  induftry,  ob- 
ftrufts  education,  and  fpreads  difcouragement  and 
languor.  While  the  intemperate  houfeholder  is 
indulging  himfelf  abroad,  his  family  at  home  are 
miferable  for  want  of  the  comforts,  which  his  la- 
bor ftiould  provide,  and  his  frugality  Ihould  pre- 
ferve  ;  and  his  children  are  running  wild  for  want 
of  parental  wifdom  and  virtue  to  guide  and  reft  rain 
them. 

8.  The  fcripture  abounds  in  the  moft  folemn 
warnings  again  ft  this  fm. 

•'  Woe  to  th§m,"  fays  the  prophet,  "  who  are 
mighty  to  drink  wine — the  harp  and  the  viol,  the 
tabret  and  the  pipe  are  in  their  feafts  ;  but  they 
regard  not  the  work  of  the  Lord,  nor  confider  the 
operation  of  his  hands."  Our  Savior  cautions  us, 
that  "  we  be  not  at  any  time  overcharged  with  fur-p 
feiting  and  drunkennefs,  left  the  day  of  the  Lord 


482  Duties  of  the         [Serm.  .XXXlX* 

come  upon   us  unawares."     St.    Paul   fays  to  the 
Romans,  *'  Let  us  walk  honcftly  as  in  the  day,  not 
in  rioting  and  dmnkennefsjbut  put  ye  on  the  Lord 
Jefus  Chria."     He  fays  to  the  Theffalouians,  «  Ye 
are  children  of  light  and  of  the  day  ;  we  are  not  of 
the  night  nor  of  darknefs  ;  therefore  let  us  not  fleep 
as  do  others,   but  let  us   watch  and  be  fober.     Fot 
they  that  fleep,    lleep  in  the  night  ;    and  they  that 
be  drunke«,  are  drunken  in    the  night  ;  but  let  u$ 
who  are  of  the  day,  be  fobeh"     "  The  time  paft  of 
our  life,"  fays  St.  Peter,    "  may  fuffice  us  to   have 
wrought  the  will  of  the  Gentiles,  when  we  walked 
in  excefs  of  wirie,    revellings,   banquettings  and  a- 
bominable  idolatries — I  befeech  you,    that   ye  ab- 
llain  from  flefhly  lulls,  which  war  againft  the  fdul." 
They,  who  ale  *'  drunk  with  wine,"  cannot  **  be 
filled  with  the   Spirit."     Drunkennefs   and  revell- 
ings are  works  of   the  fiefh  ;    thefe  are  contrary  to 
the  Spirit,  whofe  fruits  arem<3deration  and  temper- 
ance.    They  who   "  walk  in  the  Spirit,"  will  *'  hot 
fulfil  the  lufts  of  the  flelh."  And  they  who  '•  walk 
in  ungodly  la  lis,  being  fer^fual,  have  iiot  the  Spirit." 
This  fin  is  of   a  hardening  nature,  and  recovery 
from  it  peculiarly  doubtful,  becaufe  it  is  more  op- 
pofite,  than  moft  others,  to  that  work  of  the  Spirit, 
by  which  fmners  are  awakened    to  coiiviftion,  and 
renewed  to   repentance;     And  it  is    an  obfervable*, 
but  melancholy    truth,    that     few,   once   enflaved 
to  it,  leturn    to  a    life   of   fobriety.     If  now  and 
then,    awakened    to   a    fenfe    of  danger,    they  rc- 
folve  to  efcape  from  the  fnare,    they  are  again  en- 
tangled therein  and  overcome. 

Finally  :  Confider,  that  this  fin  muft  be  re- 
nounced, or  the  end  of  it  will  be  death.  *'  Noth- 
ing can  enter  into  heaven,  that  defiles  or  works  a- 
bomination."  "  Be  not  deceived — 'drunkards  (haU 
not  inherit  the;  kingdom  of  God."  "The  end  of 
all  things  is  at  hand  ;  be  fober,  watch  unto  prayer, 
and  let  your  moderation  be  known  unto  all  men." 


SiRM.  XXXIX.]     Chrijlian  Religion*  43* 

"  Bleffed  is  that  fervant,  whom  his  Lord,  when  he 
Cometh,  (hall  find  Watching.  But  if  the  evil  fer- 
vapt  fhall  fay  in  his  heart,  My  Lwd  delayeth  his 
coming,  and  (hall  begin  to  eat  and  drink  with  the 
drunken,  his  Lord  (hall  come,  when  he  looketh  not 
for  him,  and  (hall  cut  him  afunder  and  appoint 
him  his  portion  with  hypocrites." 

I  have  ftated  the  nature  and  reprefented  the  dan- 
ger of  intemperance.     Hear  and  take  warning-. 

Abftain  from  the  appearance  of  evil  ;  avoid  the 
company  of  the  diffolute  ;  be  on  your  guard  in 
times  and  places  of  temptation  ;  reGft  the  begin, 
nings,  and  (hun  the  occafions  of  fo  ^ancrerous  a 
vice.  Be  diligent  in  the  duties  of  your  calhng  and 
daily  commit  yourfelves  to  divine  protedion.' 

Let  the  profeflTors  of  religion  decline  thofe  liber 
ties  which  might  diftionor  their  charader,    wound 
religion,  or  embolden  the  licentious. 

To  conclude  :   Think  not  that  drunkennefs  is  the 
only  fin  that   endangers  mens'    fouls  :  Know  that 
no   unrighteous    man,   in    whatever   refpeaheis- 
luchi  can  inherit  the  kingdom  of  God. 

When  you  look  on  a  drunkard,  you  view  him  with 
a  kmd  of  horror.     You  wonder   that  he  can  pur- 
fue   without  remorfe,  a   courfe    fo   dearuftive   of 
health,  fubftance  and  charader,  and  fo  fatal  to  his 
foul  ;  and  that  neither  the  warnings  of  others,  nor 
his  own  experience,    nor  the  admonitions  of  fcrip- 
ture  can  have   any  efFed  to   make  him  wife.     But 
turn  a  thought   on  yourfclf.     Is   there  no  iniquity 
m  you  ?  Confider,  that  every  allowed  and  cuftom- 
ary  fin    excludes   from   heaven.     Perhaps  you  are 
not  intemperate  :    But  if  you  are  unjuft,  envious, 
malicious,   uncharitable,   impatient,  difcontented, 
OK  in  any  refped  vicious,    you   are  as    really  unfit 
tor  heaven,  as   the   drunkard.     And  you    can   no 
more  be  faved  without  repentance,  than  he.     And 
repentance  in   you   muft  be    the  fame   thing  as  in 
aim.     It  muft  be  a  charge  of  heart  from  the  love 


#4; 


Puiies  of  the,  (}c,     [Serm.  XXXIX, 


of  fin  tQ  the  love  of  righteoufnefs.  It  muft  be  a 
renovation  in  the  Spirit  of  the  mind,  a  renouncing 
of  the  old  man,  and  an  affuming  of  the  new. 

Think  not  yourfelf  unconcerned  in  a  difcourfe 
of  this  kind,  becaufe  you  never  was  ailrunkard  ; 
but  remember,  that  the  fame  gofpel,  which  ex- 
cludes the  drunkard,  excludes  every  habitual  lini« 
ner  from  the  kingdom  of  heaven.  While  you  wifh 
your  intemperate  neighbor  would  apply  this  dif- 
courfe, apply  it  yourfelf.  While  you  wilh  he 
would  amend  his  ways,  amend  your  own.  Keep 
yourfelf  frooi  your  iniquity,  and  lay  afide  the  fin 
which  eafily  .befets  you.  For  the  wrath  of  God  is 
revealed  from  heaven  againfl  all  ungodlinefs  and: 
unrighteonfuefs  of  men. 


*^^^^ 


.    SERMON      XL: 


EfHESIAN*S  V.  18^. 

, '  '  ■         !  .  • '        .   ■         -  ■ 

"  V.  '';.  'BeJiUeci  with  the  Spirit, 

InTEMPERANGE,  though  general- 
ly conrlemned  among  the  Heathens,  Was  allowed 
in  fome  of  their  feftival  folemnities.  Left  the  new- 
converts  in  Ephefas  fhoald  retain  a  ufage,  v^hich 
had  been  deemed  a  part  of  religion,  the  Apoftle 
gives  them  this  caution,  '*  Be  not  dritnk  wich  wine 
wherein  is  exctffs/'-— In  oppofition  fco  being  filled 
with  wine,  he  exhorts  them  Lo  be  "  filled  with  the 
Spirit.'* 

We  will  inquire, 

What  is  intended  by  the  iSj&m'iJ.     What  is  impli- 
fed  in  being^M  with  the  Spirit.     And, 

By  what  means  yfei  rtiky  obtain  this  privilege. 

I,  What  is  intended  by  the   Spirit,  is   oulr   firft 
5<nquiry. 

The  word  Spirit  is  in  fcripture  ufed  in  various 
fenfes — for  a  human  foul— an  ange! — the  Deity, 
But  when  it  is  ufed  indefinitely,  as  in  the  text,  we 
iare  in  moft  inttances  to  underltand  by  it  that  di, 
vine  perfon  who  by  wiiy  of  eminence  is  called  the 
holy  Spirit,  and  who  is  reprefented  as  dwelling  in 
the  hearts  of  good  men,  to  excite  in  them  pure  af-, 
fetUons  and  affift  them  in  religious  dutiesg 
'Ha 


48S  Duties  of  the^  [Serm.  XL, 

**  Tiie  Lord  our  God  is  one  Lord."  And  '.vc  are 
to  admit  no  conceptions  of  him  inconfiftent  with 
his  unity.  But  the  fcripture  fpeaks  of  a  threefold 
diIlin£lion  in  the  godhead,  under  the  names  of  Fa* 
iher.  Son  and  Sprit,  to  each  of  which  it  afcribes  di- 
vine and  perfonal  properties.  We  may  therefore 
be  allowed  to  call  them  divine  perfons,  only  taking 
care  that  we  entertain  no  ideas  repugnant  to  the  u- 
nity  and  perfection  of  the  godhead. 

What  this  difl;in6lion  is,  we  cannot  comprehend. 
It  is  fufficient  that,  on  this  infcrutable  fubjeft,  we 
retain  the  language  of  holy  writ,  and  fpeak,  not  in 
the  words  which  man's  wifdom  has  invented,  but 
in  the  words  which  the  holy  Gholl  has  taught. 

The  gofpel  reprefents  each  of  thefe  divine  per- 
fons  as  iuftaining  a  diftinfl  part  in  the  economy  of 
our  falvation.  "We  have  accefs  to  God,  through 
Chrift,  by  the  Spirit."  The  plan  of  man's  re- 
demption originated  with  the  Father,  who  gave  his 
only  begotten  Son,  that  we  might  live  through  him, 
The  execution  of  this  plan  is  committed  to  theSon^ 
who,  being  manifefted  in  our  flcfh,gave  himfelf  up 
to  fuffer  death  for  our  fins,  and  afterward  arofe 
from  the  dead  and  afcended  info  heaven,  where  he 
makes  interceffion  for  us  :  And,  when  the  time  for 
the  continuance  of  the  human  fucceffion  ftiall  be 
clofed,  he  will  appear  to  adminifter  the  grand  af- 
fairs jof  the  final  judgment.  The  holy  Spirit  is 
fent  forth  from  the  Father  to  apply  the  redemption 
which  Chrift  has  purchafed.  For  this  end  he  con- 
vinces men  of  fin,  renews  them  to  repentance,  and 
dwells  with  the  humble,  difpofing  and  affifting 
them  to  the  duties  of  the  Chriftian  life. 

The  Son  of  God  is  now  on  the  right  hand  of  the 
majefty  in  heaven  ;  there  he  intercedes  for  us,  re- 
ceives and  offers  our  prayers  and  obtains  for  us  the, 
remiffion  of  our  fins,  in  virtue  of  his  facrifice  once 
offered  on  the  crofs. 


SerM.  XL,]  Chrijlian  Religion.  ^%f 

The  Spirit  dwells  with  believers  to  lead  them  in- 
to truth,  help  their  infirmities,  ftrcngthen  their  good 
refolutions,  and  preferve  them  unto  falvation. 

The  Son  is  our  high  prieft  appearing  for  us  in 
the  temple  of  God  and  offering  incenfe  with  our 
prayers.  The  Spirit  is  our  comforter  and  help*. 
er  to  work  in  us  according  to  God's  good  pleafure. 

As  Chriftians  are  called  "  the  temples  of  the  Ho- 
ly Ghoft,"  who  is  faid  to  *'  dwell  in  them  ;"  fowhen 
they  are  exhorted  to  be*' filled  with  the  Spirit,"  that 
divine  Spirit  which  in  true  believers  is  the  princi- 
ple of  holinefs,  ftrength  and  comfort,  iti'uft  doubt* 
lefs  be  intended. 

■  God,  in  regard  of  his  efTential  and  providential 
prefence,  is  "  above  all,  through  all  and  in  us  all."—- 
*'  He  befets  us  before  and  behind  ;  he  pofTeffes  our 
reins."  Something  therefore  very  different  from 
this  muft  be  intended,  when  we  are  exhorted  to  be 
"  filled  with  the  Spirit."  The  phrafe  muft  refpe^l 
iome  moral  and  holy  influence. 

The  manner  in  which  the  Spirit  operates  on  the 
human  mind,  we  can  no  more  explain,  than  we  can 
explain  the  operations  of  nature  in  the  production 
of  vegetable  fruits,  or  in  the  formation  of  animal 
bodies.  But  as  obfervation  teaches  us  the  latter, 
fo  revelation  afTures  us  of  the  former.  If  we  believe 
that  God  is  a  perfefl:  being,  we  muft  believe  thaC 
he  can  influence  the  fouls  which  he  has  m5ide,  ia 
a  manner  agreeable  to  the  natures  which  he  has 
given  them. 

The  Spirit  was  granted  to  the  apoftles  in  an  ex- 
traordinary ineafure  :  They  were  fent  forth  to  preach 
a  religion  which  contained  many  wonderful  doc- 
trines— a  religion  which  was  in  many  refpe6ts  op- 
pofiie  to  the  common  opinions  and  prejudices  of 
Jews  and  Heathens — a  religion  which  crofted  the 
corrupt  humors  of  men — a  religion  deftitute  of  fec- 
ular  fupport,  and  likely  to  be  perlecuted  by  the 
powers  of  the  world.     This  religion  they  were   to 

H  H  3 


Duties  of  the  [Serm.  XIo 

propagate  among  the  nations  of  the  earth,  whofe 
languages  were  as  diverfe  as  their  fentiments.  In 
order  to  a  fuccefsfnl  execution  of  this  arduous  com* 
miffion,  it  was  neceflfary,  that  they  fhould  be  in- 
fpired  with  the  knowledge  of  divine  myfteries ;  that 
they  fhould  be  fecured  from  capital  miftakes  in 
communicating  their  heavenly  do£lrines  ;  that  they 
(hould  be  endued  with  the  gift  of  tongues,  fo  as  to 
preach  intelHgibly  to  all  men;  that  they  fhould  be 
furnifhed  with  a  power  to  work  miracles  in  confir- 
mation of  die  religion  which  they  preached  ;  and 
that  they  fhould  be  divinely  fupported  under  all 
the  trials  which  attended  their  work.  Accordingly 
we  find,  that  they  were  filled  with  miraculous  gifts 
and  powers  ;  and  that,  in  confequence  of  their  fu- 
pernatural  endowments,  they  propagated  the gofpel 
1  with  furpiifing  fuccefs.  And  many  expreflions 
concerning  the  beflowment  of  the  Spirit,  have  fpe-^ 
cial  reference  to  thefe  miraculous  gifts. 

Thefe  extraordinary  operations  were  to  continue 
only  for  a  feafon^  untjl  the  Chriflian  church  was 
cftablifhed,  and  the  written  revelation  was  complet-* 
ed.  The  Apoflle  fays,  "  Whether  there  be  proph>* 
efies,  they  fhall  fail  ;  whether  there  be  tongues^ 
they  fhall  ceafe  ;  whether  there  be  knowledge,"  fu-< 
pernaturally  communicated,"'  it  fhall  vanifh  away  ."^ 

Even  in  the  apollolic  age,  it  was  not  every  preach-* 
er,  who  received  his  knowledge  by  inrpiration.;— 
Timothy  is  direfted  to  hold  fall  the  form  of  found 
words,  which  he  had  heard  from  the  apoftles,  and 
to  give  attendance  to  reading,  that  he  might  right- 
ly underftandj  and  wifely  divide  the  word  of  truth. 
The  gofpel  itfelf  has  taught  us,  that  no  additional 
revelations  are  to  be  made ;  and  that  whofoever 
ihall  prefume  to  preach  another  gofpel,  or  add  to 
this  which  we  have  received,  fhall  bring  on  himfelf 
the  curfes  written  in  it. 

But  though  miraculous  gifts  have  ceafed,  ftill 
there  is  an  internal  influence  of  the  Spirit  common 


« 

Sjshm.  XL.]         Chrijl'mn  Religion^  ^gg 

to  this  and  all  ages  of  the  Chriftian  church.  Our 
Savior  promifes  his  difciples  the  Spirit  to  abide 
with  them  for  ever.  He  reprefents  the  Father  as 
giving  the  Spirit  to  every  one  who  alks  it.  And  it 
is  the  chara6ter  of  all  true  Chriftians,  that  they 
have  the  Spirit,  are  led  by  it  and  walk  in  if.  Such 
cxpreflions  muft  intend  fome  heavenly  influence 
very  different  from  immediate  infpiration  and  mi- 
raculous gifts.  A  man  might  have  thefe  gifts  of 
the  Spirit,  and  yet  be  a  ftranger  to  its  renewing  ift. 
fluence—might  prophefy,  fpeak  with  tongues,  a- 
bound  in  knowledge,  and  by  faith  remove  moun- 
tains, and  yet  be  nothing  in  religious  eftimation. 

Among  the  workers  of  iniquity,  whom    Chrift,    at 
the  iaft  day,  will  rejeft,  many  will  plead,    that   in 
lis  name  they  have  caft  out  devils  and  done   other 
vonderful  works.     When  therefore  the  Apoftle  ex- 
jorts  believers  to  be  filled  with  the  Spirit,  in  oppo- 
Ition  to  being  filled  with  wine,  he  muft  mean,  that 
hey  fliould  feek  that  holy  influence,  ivhich   forms, 
he  mind  to  a  meetnefs  for  the  kingdom  of  heaven. 
I  would  add  ;  by  the  Spirit   we  may  underftand 
hofe  holy  tempers  which  are  called  "  the  fruits  of  the 
Spirit,"  in  oppofition  to  "  the  works  of  the   flcfti.'* 
rhe   latter  are   "  uncleannefs,    hatred,    variance, 
rrath,  flrife,  drunkennefs,revellingsand  fuch  like." 
^'he  former  are  "  love,  joy,    peace,    longfufFering, 
entlenefs,  meeknefs,  fidelity   and    temperance." — 
Jhriftians  are  direfted  to  abound  in  love,  hope  and 
very  gcrod  work — to  be  filled   with   the   fruits    of 
ghteoufnefs  and   with    the   knowledge   of   God's 
lU — to  grow  in  grace,  and   build   themfelves   up 
n  their  moft  holy  faith,  adding  to  it  virtue,  knowl- 
Jge,    temperance,   patience,    godlinefs,    brotherly 
indnefs   and  charity,  till  all  thefe  things    abound 

1  them.     As  thefe  are  the  fruits  of  the  Spirit,  fo  to. 

2  filled  with  them  is  to  be  filled  with  the  Spirit. 
nd  thefe  are  principally  intended  hy  the  Spirit  in, 
ir  text.     We  proceed  to  fticw, 


Hh^, 


49©  Duties  of  the  [Serm.  XU 

II.  What  is  implied  in  htxngfilhd  with  the  Spirit. 

1.  This  fuppofes,  what  the  gofpel  unifortnly 
teaches,  our  dependence  on  the  grace  of  God  in  the 
religious  life.  Though  we  are  moral  and  intelli- 
gent beings,  yet  fuch  is  the  depravity  of  our  nature, 
that  "we  are  not  fufficient  of  ourfelves  to  thinkany 
thing,  as  of  ourfelves,  butourfufficiency  isof  God." 
Paul  confeffes,  "  By  the  grace  of  God  I  am  what  I 
am — I  labored  abundantly,  yet  not  I,  but  the  grace 
of  God  which  is  with  me." 

2.  The  expreflion  implies,  that  there  is  a  fupply 
of  the  Spirit  for  them  who  feek  it.  "  It  hath 
pleafed  the  Father,  that  in  Chrift  all  fulnefs  fhould 
dwell,  and  of  his  fulnefs  we  may  all  receive  gracfti 
for  grace — grace  fufficient  for  us — grace  which  is 
made  perfetl  in  our  weaknefs." 

3.  It  farther  imports  an  aBual  participation  of 
fuch  meafures  of  grace  as  are  competent  to  the  ex- 
igencies of  the  Chriftian  life. 

It  is  the  office  of  the  Spirit,  to  transform  us  byi 
the  renewing  of  the  mind — to  carry  on  the  work! 
of  fanftification  in  us — to  fecure  us  againft  tempta- 
tions— to  preferve  us  from  apoftacy — to  comfort 
us  in  affliftions — to  affift  us  in  prayer — to  [feal  us 
unto  the  day  of  redemption — to  witnefs  with  out 
•  Spirits  that  we  are  the  children  of  God.  When 
we  are  filled  with  the  Spirit,  we  enjoy  his  influences 
in  thefe  various  refpeds. 

We  are  to  afk  /^r^g  communications  of  grace.— 
Among  real  Chriftians  there  are  different  degreei 
of  holinefs,  condancy,  zeal  and  hope.  Some  un- 
der the  fame  means  make  greater  attainments  ;  and 
fome  with  the  fame  holy  attainments  have  greatCf 
comforts  than  others.  All  fhould  feek  fuch  a  fuU 
nefs  of  the  Spirit,  as  to  rife  more  and  more  abov<J 
their  infirmities,  imperfe6lions  and  fears,  and  to  a« 
bound  more  and  more  in  purity,  peace  and  joy. 

This  fulnefs  implies  a  Jleady  enjoyment  of  th* 
Spirit.     As  we  are  always  dependent  on  the  inft^lft 


I 


Serm.  XL.]         Chrijlian  Religion,  4pi 

ence  of  providence  for  the  fupport  and  comfort  of 
the  natural  life,  fo  we  are  always  dependent  on  the 
influence  of  grace  for  the  prefervation  of  the  reli- 
gious life,  and  for  thofe  hopes  and  joys  which 
Ipring  from  it.  The  Apoftle  fays,  "  I  am  crucified 
with  Chrift ;  neverfhelefs  I  live  ;  yet  not  I,  but  Chrift 
livelh  in  me  ;  and  the  life  which  I  live  in  the  flefh, 
I  live  by  the  faith  of  the  Son  of  God."  We  fhould 
not  content  ourfelves  with  occafional  good  frames, 
but  defire  grace,  that  we  may  walk  worthy  of  the 
Lord  tO(2//pleafing,and  be  fruitful  in  ct^ifry  good  work. 

The  expreffion  farther  impHes  grace  to  help  in 
time  of  need.  The  Chriftian  in  his  courfe  of  pro- 
bation experiences  a  variety  of  trials— -he  palTes 
through  profperity  and  adverfity — he  meets  with 
temptations  from  without,  and  oppofitions  from 
within.  He  is  fometimes  in  darknefs  and  fear,  and 
fometimes  in  light  and  joy.  In  this  variety  ofcir- 
cumftances,  he  needs  grace  to  help:  ]t  concerns 
him  therefore  to  keep  near  to  God,  and  to  maintain 
daily  intercourfe  with  him,  that  he  may  receive 
grace  fuitable  to  his  condition  and  adecjuate  to  his 
wants. 

This  fuTnefs  imports  growth  in  holinefs.  As  the 
Spirit  is  given  to  carry  on  the  work  of  fanftifica- 
tion  in  the  foul,  fo  one  who  is  filled  with  it  will  be 
full  of  goodnefs — full  of  every  virtuous  temper 
and  work.  It  is  vain  to  pretend,  that  we  have  the 
prefence  of  the  Spirit,  further  than  we  bring  forth 
his  holy  fruits. 

4.  I  would  obferve  ;  this  fulnefs  of  the  Spirit  is 
oppofed  to  excefs — to  all  irregularity,  wildnefs  and 
extravagance,  as  well  as  to  grofs  palpable  vice. — ■ 
The  divine  operations  on  the  minds  of  Chriftians^ 
are  calm  and  rational,  tending  not  to  eonfulion, 
but  to  peace. 

As  God  has  given  us  a  complete  revelation,  it 
cannot,  in  the  prefent  day,  be  a  work  of  the  Spirit 
to  communicate  new  revelations,  but  to  direft  us  ivk 
Hh4 


^554  duties  of  the..  {;Sbrm.  Xt,; 

the  ufe  of  that  which  we  have.     Nothing,  there-i 
fore  is  to  be  regarded  as   a  di6late  of  the  Spirit, 
which  contradi6ls,    or  goes    beyond  that  which  is 
written,     '^y  this  v/e  mull  try  every  Spirit,  wheth- 
er it  be  of  God.     hy  this  only  can    we  diftinguilh 
the  divine  influence  from    the   delufions  of  fancy, 
or  the  fuggeflions  of  Satan.     We  are  not  to  fup- 
pofe  this  influence  to  be  perceptible   injmediately 
and  by  itfelf  :    Its   correfpondence   with  the  word 
of  truth  is  the  evidence  by  which   we  know  its  di- 
vinity.     In   its   ordinary   operations   it   is    *'  tha 
Spirit  of  a  found  mind."     It  dift;urbs  not,    but  af- 
fifts  th^  fober  exevcife  of  reafon.     Paul  fays  to  the. 
Corintiiians,  *'  The  Spirits  of  the  prophets  are  fub".. 
feU  to  the   propht;t;s."     Many   in    the    Corinthiaa 
church,  had  run  into  great   exceiTes  iri    their  wor- 
fhipping   alfembiies.        Tliey  either  unauthorifed 
affumed  the  bufmefs  of  preaching,  or  conduced  ife 
in  a  reprehenuble  manner.     Several   would  fpeak 
at  once,  confounding  and    interrupting  one  anoth- 
er.     Such  as  could  ipeak  in  unknown  tongues  pre., 
^erred  thefe   to  plain    edifying   language.     In  the 
jnuliitudc  of   fpeakers.  their  worfhip  was  protraQ:^ 
ed  to  an   imreafonable  length.     7'he  Apoftle  re- 
proves   thefe  difoiders.      He  fays,    if   a    Granger 
lliould  come  into  their  afTemblies,  he   would  think 
they  were  mad.     He  inftrutls  them,  that  not  every 
private  Chriflian,    but   the  prophets   only    fhould 
ipeak  in  the  church  ;    that  thefe    ftiould  fpeak  by 
courfe,  one  after  another,    and  not  more  than  two. 
or  three  in  the   fame    meeting  ;   that  they  fhould 
utter  with  the  tongue  words  eafy  to  be  underfiood, 
that  fo  ail  may  learn  and  be  comforted. 

Sorne  in  excufe  for  (heir  extravagancies,  would 
plead,  that  they  were  upder  an  ungontrolable  op- 
eration of  the  Spirit — that  they  had  no  command 
of  their  tongues — that  their  zeal  boiled  with  a  fer- 
vor which  muft  have  vent.  But  the  Apoftle  tells 
them,  The  Spirit  never  urges  men  to  excefs,  or  dif^ 


Sjehm.  XJL.J        CJiriJtian  Reiigm,  493 

poiTeffes  them  of  the  power  of  felfgovcrnment. 
"  The  Spirits  of  the  prophets  are  fubjcH  to  the 
prophets  ;  for  God  is  not  the  author  of  confufion, 
but  of  peace,  as  in  all  churches  of  the  faints." 

This  we  Ihould  always  bear  in  mind,  that  the 
operations  of  the  Spirit  are  confonant  to  found  and 
fober  reafon  ;  and  the  more  one  is  filled  with  the 
Spirit,  the  farther  is  he  removed  from  every  irreg- 
ularity of  temper,  excels  of  pafBon  and  indecency 
of  behavior. 

The  good  Chriftian  feels  a  concern  for  the  hon- 
or of  the  gofpel  and  the  falvation  of  his  fellow 
finners.  But  if,  under  pretence  of  godly  zeal,  the 
private  Chriftian,  or  the  youthful  convert  aflumes 
the  public  teacher,  he  wanders  from  his  place — he* 
runs  to  excefs — be  ftretches  himfelf  beyond  his 
line  ; — and  this  irregularity  is  not  a  fruit  of  the 
Spirit,  but  a  work  of  the  fiefli. 

A  true  Chriftian  defires  to  fee  greater  puiity  in 
the  church.  But  if  his  zeal  urges  him  to  withdraw 
from  the  church,  inftead  of  laboring  to  reform  it  ; 
this  is  an  excefs  ;  and  this  operation  of  his  zeal  is 
from  the  Spirit  of  the  world — not  from  the  Spirit 
of  God. 

The  Cnner  under  convi£lions  has  a  deep  fenfe  of 
guilt  and  dacger,  and  an  ardent  deure  to  ercape  e- 
ternal  wrath.  But  if  he  falls  into  horrible,  def- 
pairing  apprehenfions  of  his  ftate,  this  is  an  ex- 
cefs— for  the  gofpel  fets  hope  before  him.  His 
convidions  may  be  from  the  Spirit  ;  bat  his  def- 
pondency  proceeds  from  fome  other  caufe. 

The  awakened  fmner  gives  himfelf  much  to 
prayer;  and,  as  far  as  he  is  influenced  by  the  Spir- 
it, he  prays  with  deep  humility  and  earneft  deftrej 
and  he  feeks  filent  retirement.  Now  if,  inftead  of 
repairing  to  his  clofet  and  pouring  out  his  heart 
before  God  in  fecret,  he  goes  into  the  highw^ays  and 
fields,  and  utters  his  prayers  with  noify  vocifera- 
tions, he  is  filled  with  pride,  not  witk  the  Spiiit  ; 


494  Duties  of  the  [Serm.  XL,' 

for  in  fuch  prayers  there  is  excefs.  I  proceed  to 
ftiew, 

III.  What  we  are  to  do^  that  we  may  be  filled 
with  the  Spirit. 

This  the  Apoftle  enjoins  as  matter  of  duty.  We 
are  required  to  "  have  grace,  that  we  may  ferve 
God  acceptably."  It  is  ufual  in  fcripture  to  com- 
mand as  duty,  the  fame  things  which  are  promifed 
as  a  privilege,  becaufe  in  order  to  our  receiving  the 
promife,  there  are  means  to  be  applied.  God 
promifes,  "  A  new  heart  will  I  give  you."  And  he 
alfo  commands,  *'  Make  you  a  new  heart."  Con- 
verQon,  though  a  gift  of  divine  grace,  is  a  gift  be- 
llowed in  fuch  a  way  as  leaves  occafion  for  the  ufe 
of  means. 

We  are  not  to  fuppofe  that  any  thing  done  by 
us  deferves  the  influence  of  the  Spirit.  Whatever 
connexion  there  is  between  the  means  ufed  by  us, 
and  the  benefits  beftowed  upon  us,  it  is  a  connex- 
ion founded  in  divine  favor. 

Nor  are  we  to  fuppofe,  that  thofe  endeavors, 
which  are  the  means  of  obtaining  the  Spirit,  orig- 
inaie  from  ourfelves.  The  gofpel  is  a  miniflration 
of  the  Spirit.  Where  God  fends  the  former,  he 
grants  the  latter.  And  thefe  are  the  fpring  of  all 
the  good  thoughts,  defires  and  refolutions  which 
are  found  in  fallen  men.  Hence  the  converfion  of 
finners  and  the  fanQification  of  believers  are  as 
really  owing  to  the  fovereign  grace  of  God,  as  if 
they  were  wrought  immediately,  without  any  en- 
deavors of  ours.  We  are  to  acknov/ledge  the  grace 
of  God  in  fuch  a  fenfe  as  excludes  perfonal  wor- 
thinefs  ;  but  not  in  fuch  a  fenfe  as  excludes  per- 
fonal  obligation. 

That  we  mav  be  filled  with  the  Spirit,  we  muft 
be  filled  wiih  the  knowledge  of  God's  will.  The 
new  man  is  renewed  in  knowledge.  He  is  begot- 
ten by  the  word  of  truth,  as  well  as  born  of  the 
Spirit.     God  grants  the  Spint  in  the   hearing  of 


Serm.  XL.]         Chrijiian  Religion.  495 

faith.  Faith  comes  by  hearing,  and  hearing  by  the' 
word  of  God. 

We  muft  .exercife  ourfelves  in  ferious  confid- 
cration  ;  for  it  is  by  this  that  knowledge  is  re- 
duced to  pra6iice.  We  muft  contemplate  the  pu- 
rity and  extent  of  God's  law,  compare  ourfelves 
with  it,  and  judge  ourfelves  by  it.  We  muft  at- 
tend to  the  threatenings  and  promifes  of  the  gof- 
pel,  and  apply  them  as  far  as  they  are  pertinent  to 
our  chara6ler.  We  muft  meditate  on  the  folemn 
fcenes  of  futurity,  the  nature  and  necellity  of  re- 
pentance, the  boundlefs  mercy  of  God,  and  the 
marvellous  fcheme  of  redemption — and  thus  a- 
waken  and  preferve  in  our  minds  an  adive  fenfe  of 
the  important  things  of  religion. 

We  muft  abftain  from  all  known  obftru6lions  of 
the  Spirit. 

When  the  Apoflle  exhorts  us  to  be  filled  with 
the  Spirit,  he  warns  us  againft  fenfuality  and  ex- 
cefs.  When  he  cautions  us  not  to  grieve  the  Spir- 
it, he  forbids  idlenefs,  injuftice,  clamor  and  evil 
ipeaking. 

We  muft  improve  with  particular  attention  thofe 
feafons,  when  confcience  is  awakened,  and  ferious 
purpofes  are  excited. 

Having  fet  out  in  religion,  we  muft  hold  on  our 
way,  and  look  to  ourfelves  that  we  lofe  not  the 
things  which  have  been  wrought  for  us. 

We  muft  continue  inftant  in  prayer.  "  God 
will  be  inquired  of."     *'  Afk  and  ye  fhall  receive." 

We  muft  give  ourfelves  up  to  God  through 
Chrift,  with  a  purpofe  to  ferve  him  conftantly  ; 
and  muft  frequently  renew  our  covenant  with  him, 
humbling  ourfelves  for  paft  tranfgreffions,  and 
feeking  grace  for  new  obedience.  Thus  we  may 
hope  for  a  fupply  of  the  Spirit. 

We  are  not  to  imagine,  that  the  evidence  of  con- 
verfion  and  the  joy  of  falvation  will  come  fudden- 
ly.     We  are  dire6>ed  "  to  feek  for  giory  hy  a  con- 


49^ 


Duties  of  they  (3c,  [Sb^lm.  XL^ 


tinuance  in  well  doing,    and  to  give  diligence  for 
the  full  alTurance  of  hope  to  the  end." 

The  joy,  which  comes  in  away  diverfe  from 
this,  is  not  joy  in  the  Holy  Ghoft,  but  the  joy  of 
the  hypocrite.  They  who  walk  in  the  comforts  of 
the  Holy  Ghoft,  are  fuch  as  walk  in  the  fear  of 
God, 


SERMON      XLI. 


EPHESIANS  V.  ig. 

Bpcaling  to yourf elves  in  pfalms  and  hymns ^  andfpifm 
itual  Jongs,  fmgin^  and  making  melody  in  your  hear U 
to  the  Lord. 

1  HE  Heathens,  in  their  drunken  fef* 
tivals  to  the  god  of  wine,  ufed  to  celebrate  his 
bounty  in  impure  and  wanton  fongs.  The  Ephe- 
fians  juft  converted  from  ^Paganifm,  the  Apoftle  in- 
ftru£ts  in  a  more  rational  and  excellent  devotion. 
He  teaches  them  to  ling,  not  impure  but  fpiritual 
ibngs  ;  to  direft  their  devotion,  not  to  the  imagin- 
ary god  of  wine,  but  to  the  Lord  of  nature  and 
giver  of  all  thiDgs^;  to  fing,fnot  with  wild  and  wan- 
ton airs,  but  with  the  melody  of  the  heart ;  and  fo 
to  condu£l  this  branch  of  worftiip,  that  they  may 
not  corrupt,  but  comfort  and  edify  one  another. 

Similar  to  x)ur  text  is  the  Apoftle's  inftrudtion  to 
the-  Coioffians.  "Let  the  peace  of  God  rule  in  your 
hearts,  to  which  ye  are  called  in  one  body,  and  be 
ye  thankful.  Let  the  word  of  Chrifl;  dwell  in  you 
richly  in  all  wifdom,  teaching  and  admonifhmg 
one  another  in  pfalms,  hymns  and  fpiritual  fongs, 
finging  with  grace  in  your  hearts  to  the  Lord." 

L  The  finging  of  pfalms  is  here  enjoined  as  a  fa« 
cred  branch  of  foeial  wor(hip. 


498  Duties  of  ihc  [Serm.  XLI. 

We  are  to  glorify  God  in  our  bodies  and  in  our 
fpirits.  To  him  we  are  to  confecrate  the  ufe  of  all 
our  powers.  And  there  is  the  fame  reafon  why 
the  mufical,  as  any  other  faculty,  Ihould  be  em- 
ployed in  his  fervice.  We  are  wonderfully  made  ; 
and  the  capacity  of  uttering  a  tuneful  variety  of 
founds, is  not  the  fmalleft  wonder  in  our  formation. 
To  him  by  whofe  wifdom  we  are  thus  curiou  fly  or- 
ganized our  praife  Ihould  be  direfted.  ♦' I  will 
fing,"  fays  David,  "and  give  praife  with  my  glory.'* 
The  faculty  of  fpeech,  next  to  reafon,  is  the  glory 
of  man, 

Praife  is  the  moft  excellent  part  of  divine  wor- 
Ihip-  As  charity  is  greater  than  faith  and  hope, 
IJecaufe  in  heaven  thefe  will  ceafe,  but  that  will 
tiever  fail;  fo  praife  is  fuperior  to  humiliation  and 
prayer,  becaufe  thefe  belong  only  to  the  prefent 
ilate,  but  that  is  the  devotion  of  heaven.  There 
our  (ins  and  temptations  will  no  more  moleft  us  ; 
our  fouls  will  be  purified  from  prefent  corruptions; 
our  defires  will  be  fatisfied  and  ourwants  fupplied; 
and  all  our  mournful  petitions  will  be  changed  into 
fongs  of  joy. 

That  pfalmody  was  an  infl-ituted  part  of  worfliip 
in  the  Jewifh  church  is  evident  from  the  many  de- 
Vout  fongs  and  pfalms  compofed  by  rlivine  infpira* 
tion  for  religious  ufes,  Ibme  of  which  were  fung, 
not  only  by  particular  perfons  in  their  private  wor- 
fliip, but  alfo  by  the  whole  affembiy  of  IfraeliJ^ 

From  the  days  of  David,  when  the  order  of  di- 
vine worfhip  was  more  regularly . fettled,  than  it 
had  been  before,  there  was  a  feieft  number  of  fing- 
ers, inflru6led  and  fupported  at  the  public  expenfe, 
whofe  office  it  was  to  fet  forward  and  prefide  over 
this  branch  of.  worfhip. 

In  the  book  of  Pfalms,  frequent  exhortations  to 
fing  praifes  to  God  are  addreifed  to  all  nations  of 
the  earth,  as  well  as  to  the  congregation  of  If/ael. 
Ilence  it  appears,  that  this  was  not  a  ceremony  pe-* 


SfiRM.  XLi.J         Chrifllan  Religion,  499 

culiar  to  the  Mofaic  difpenfation,  but  an  ordinance 
defigned  for  univerfal  and  perpetual  ufe.  This  is 
diftinguilhed  from  ceremonial  rites  by  fpecial  marks 
of  fuperiority.  "  I  will  praife  the  name  of  God 
with  a  fong,  and  magnify  him  with  thankfgiving. 
This  alfo  fhall  pleafe  the  Lord  better  than  an  ox 
or  bullock,  tiiat  hath  horns  and  hoofs," 

In  the  NewTeftament  we  find  the  fame  evidence 
that  pfalmody  is  an  ordinance  of  Chrift,  as  we  find 
in  the  Old  Teftament,  that  it  was  an  ordinance  of 
Mofes.  When  Jefus  with  his  train  was  defcending 
from  the  mount  of  Olives  to  attend  the  paffover  at 
Jerufalem,  the  whole  multitude  of  his  difciples 
prAifed  God  with  a  loud  voice,  faying,  "  Bleffed  be 
the  king  that  cometh  in  the  name  of  the  Lord,  Ho- 
fanna  in  the  higheft."  After  the  celebration  of  the 
holy  fupper,  our  Lord  with  his  difciples  "  fung  an 
hymn."  Paul  and  Silas,  confined  in  prifon,  "lung 
praifes  to  God  at  midnight."  The  Apoftle  exhorts 
the  churches  to  maintain  this  branch  of  wo.fiiip, 
and  gives  them  inftru6lions  for  the  decent  and  edi- 
fying  performance  of  it.  This  was  continued  in 
Ghriftian  allemblies  «fter  the  apoftolic  age.  The 
early  fathers  exhort  thofe  who  fing  in  divine  wor- 
Ihip,  "  to  make  melody  in  their  hearts,  rather  than 
with  their  voices."  Some  Heathen  writers  fay,  '*It 
was  a  cuftom  among  the  Chriftians  to  aflemble  on 
a  certain  dayj  and  fing  hymns  unto  Chrift,  as  unto 
God." 

We  may  add.  The  church  in  heaven  is  repre- 
fented  as  u'orlhipping  God  with  this  exercife. — ^ — • 
•'  The  living  creatures  and  the  elders  fall  down  be- 
fore the  Lamb,  and  fing  a  new  fong." 

The  feveral  paflions  of  the  foul  have  each  its  pe- 
culiar language,  and  give  fome  diftinguiftiing  notes 
to  the  voice.  Thefe  diflperent  notes  excite  in  the 
mind  the  paffions  which  they  reprefent.  There  is 
fuch  a  connexion  between  founds  and  paffions, that 
they  become  by  turn^s  the  caufes  of  each  other,-— 


^pp  Duties  of  t/ie .         [S^rm.  XlM 

There  are  certain  indrumetital  founds,  ivhich:in- 
fpire  with  ardor  and  refolution  ;  and  others  which 
meit;  4nd  diiToIve.  Much  greater  eflpe£ls  may  be 
produced  by  the  living  found  of  human  voices, 
harmonioufly  combined  in  finging  thofe  facred 
fongs,which  are  filled  with  fentiments  of  piety  and 
devotion.  The  power  of  mulic  to  tn-anfport  the 
foul  we  have  all  experienced;  and  its  efFeft  is 
ftrongly  expreflfed  by  the  prophet,  when,  defcribing 
the  heavenly  inhabitants  as  linging  their  changes 
in  divine  worfliip  and  crying  one  to  another,  "Ho- 
iy,  holy,  holy  Lord  God  Almighty,"  he  fays, 
*•  The  polls  of  the  door  moved  at  the  voice  of  hirn 
that  cried,  and  the  houfe  was  filled  with  fmoke."-—* 
1  proceed,  -  . ,. 

©j.II.  To  confider  the  matter  'oid.' fubjcEt  of  our  fing- 
ing* This  the  Apoftie  exprefles  by-  pfalmSf  hymns 
^ndfpiritualfongs. 

a:  By  pfalms  is  doubtlefs  intended  that  colle£lion  of 
facred  poems^  which  pafles  under  this  name,  andif 
one  of  the  canonical  books  of  fcripture.  By  hymns 
may  be  defigned  other  poetical  compofitions  of 
fcripture,  as  the  fongs  of  Mofes,  Hannah,  Zachai 
riah,  Simeon  and  others.  By  fpiritual  fongi  may  be 
meant  thofe  pious  and  devout  fongs,  which  in  that 
age  were  compofed  by  prophets  and  holy  rrten  in 
the  church,  under  the  immediate  influence  «f  the 
Spirit.  That  there  was  fuch  a  fpiritual  gift  in  bhe 
apoftolic  age  is  evident  from  feveral  paffages  in  the 
14th  chapter  of  Firft  Epiltle  to  the  Corinthians— 
^'  I  will  pray  with  the  Spirit,  and  I  will  pray  with 
the  underftanding  alfo  :  I  will  ftn^  with  "the  Spirit^ 

and  I  will  fing  wich  the  underftanding  aUo." ^ 

-'When  ye  come  together,  every  one  of  you  hath  a 
ffalm,  hath  a  doclrine,  hath  a  tongue,  hath  a  revei 
lation." 

Under  the  Mofaic  difpenfation,  there  were  cefi- 
tain  fongs  or  piaims,  ftatedly  ufed  in  the  temple 
worihip.     On  fpecial  occahons  new  fongs  were 


Serm.  XLI.]  Chrijlian  Religion*  not 

coropofed  by  holy  men  under  divine  inHuence,and 
delivered  to  the  chief  mufician  to  be  fct  to  mufic, 
and  fung  in  the  congregation.  In  the  early  Chrif- 
tian  church  the  pra6lice  was  the  fame.  Spiritual 
fongs  compofed  occafionally  were  admitted  among 
thepfalms  and  hymns  of  the  Old  Teftament. 

The  matter  which  we  fing  fhould  be  accommo- 
dated to  the  occafion  of  the  worfhip.  In  ordinary 
cafes  we  niay  fing  any  pfalrh  fuited  to  the  general 
purpofe  of  devotion.  In  fpecial  cafes  we  fhould 
fele6l  thofe  \\rhich  beft  correfpond  with  the  ifpe6ls 
of  providence. 

In  this  gofpel  age  our  pfalmody  ought  not  to  be 
tonfined  to  that  fmall  portion  of  fcripture,  which  is 
called  "the  book  of  pfalms."  We  may  take  fpirit- 
iial  fongs  from  the  New  Tef^ariient,  as  well  as  from 
the  Old.  The  matter  of  our  pfalrhody  niuft  be 
formed  agreeably  to  the  flcred  oracles  ;  but  we 
heed  not  be  reftrifted  to  any  one  part  of  fcripture. 
Theapoftle's  direftion  is  "Let  the  tyor^  of  CHRIST 
dwell  in  you  richly  in  all  wifdoni,  teaching  and  ad- 
inonifhing  one  another  in  fpiriual  fongs." 

If  in  the  days  of  David  it  was  thought  neceffary, 
that  on  extraordinary  occafiOns,a  new  fong  fllould 
be  fung — furely  now  we  may  fing  fome  new  fongs 
on  the  glorious  occafion  of  the  gofpel.  If  the  tem- 
poral deliverances  vouchfafed  to  the  people  of  If- 
rael,  were  the  fubjed  of  their  public  praife — much 
more  fhould  the  great  falvation  purchafed  by  the 
Son  of  God  be  the  fubjefl  of  oitrs.  And  doubtlefe 
it  is  more  proper  to  celebrate  this  in  the  plain  lan- 
guage of  the  gofpel,  than  in  the  obfcure  diftion  of 
prophecy.  The  church  in  heaven  fing  a  new  fong 
— not  only  the  fong  of  Mofes,  but  alfo  that  of  th*. 
Lamb. 

As  new  fongs  were  {ling  in  the  Jewifh  church,  fa 
they  were  fet  to  new  tunes.     They  were  firft  com- 
mitted to  the  chief  mufician,    that   he  might  adapt 
to  the  fubie6ls  the  mufic  in  which  thev  were  to  be 
I  i 


^02  I)uties  of  the  [Serm.  XLI. 

fung.  There  was  a  variety  in  the  tunes,  as  well  as 
pfalms,  to  enliven  the  devotion  of  the  heart.  Such 
is  our  frame  that  a  famenefs  of  found  flattens  on 
the  car. 

III.  We  are  direfted  to  flng,  making  melody — to 
fing  with  the  under/landing — to  teach  and  admonijh 
one  another  with  fpiritual  fongs — to  do  all  things 
decently  and  in  order. 

The  ufe  of  mufic  in  focial  worfliip  is  to  affift 
and  enliven  the  devotion  of  the  heart.  And  when 
the  mafic  is  performed  with  melody  of  found,  ex- 
aftnefs  of  time  and  harmony  of  voices,  it  greatly 
contributes  to  this  end.  But  a  confufed  and  grat- 
ing difcord  of  harfh  and  untutored  voices,  inflead 
of  kindling,  chills  the  fpirit  of  devotion  and  damps 
.  the  ardor  of  the  foul. 

Singing  cannot  be  performed  to  edification  and 
comfort  without  Jkill.  "  Play  Jkilfully,"  fays  the 
pfalmift.  The  fingers  in  the  Jewifh  worfhip  "made 
one  found.".  They  kept  time  as  exaftly  as  if  their 
voices  were  all  melted  into  one.     For  this  purpofe 

they  were  placed  together  in  a  collefted  body. 

Upon  that  grand  folemnity,when  Solomon  brought 
up  the  ark  from  the  city  of  David  and  fet  it  in  the 
holy  place,    "  the    Levites,   who    were  the  fingersj 
iiood  at  the  eaft  end  of  the  altar,    and   with   them 
the  priefts  founding  with  trumpets  ;  and  the  trum- 
peters and  the  ftngers  were  as  07ze  to  make 07ie  found. 
Care  was  taken   that    the   fingers  fhould  be  well 
inftru6led.     The  chief  of   the  Levites,  by  David's 
order,  "appointed yowe  of  their  brethren  to  be  fing. 
ers."     They  felefted  fuch  as  they  found,  mofl    ca- 
pable of   that   fervice.     And  thefe  were  put  under 
ikilful  inftruflors.     **The  fons  of  Heman  were  un- ; 
^er  the   hands  of  their  father  for  fong  in  the  houfe 
of  the  Lord."     And  they  with  their  brethren  **were 
inftru8ed  in  the  fongs  of  the    Lord,    and  were  alt 
cunning."     And    Chenaniah    the  chief  of  the  Le-.' 
vites  *'in[lru6led  in  fong  becaufe  he  was  ikilful," 


Serm.  XLI.]  Chrijlian  Religlcn,  503 

When  the  Levites  fang  in  divine  woifhip,  they 
were  led  by  a  principal  inufician,  "who  was  over 
the  fong."  It  is  faid,  "  The  mafier  of  the  fong," 
or  carriage,  "was  with  the  fingers."  Some  fay,  He 
carried  or  condu6led  the  fong,  and  gave  all  the" 
fingers  the  time  by  a  motion  of  his  hand.  Hence 
their  voices  were  "as  one  to  make  one  found." 

We  may  form  fome  conception  of  the  folemnity 
with  which  the  temple  worfhip  among  the  Jews 
was  conduced,  by  thofe  allufions  to  it,  which  we: 
find  in  the  book  of  the  Revelation.  St.  John,  de- 
fcribing  the  heavenly  worfhip,  fays,  "The  four  liv- 
ing creatures  or  cherubim,  and  the  four  and  twenty 
ciders  fell  down  before  the  Lamb,  having  every  one 
of  them  golden  harps,  and  they  fung  a  new  fong." 
As  foon  as  they  ftruck  the  fong,  he  fays,  "1  beheld, 
and  I  heard  the  voice  of  many  angels  round  about 
the  throne,  and  the  four  cherubim  and  the  elders, 
faying  with  a  loud  voice,  Worthy  is  the  Lamb  that 
was  flain."  No  fooner  had  the  multitude  of  an- 
gels joined  their  voices,  than  all  nature  was  tuned 
to  harmony,  and  creation  was  one  univerfal  con- 
cert, like  the  whole  congregation  of  Ifrael  joining 
with  the  priefts  and  levites  in  the  fongs  of  the  tem- 
ple. "  Every  creature  in  heaven,  and  earth,  and 
under  the  earth,  heard  I  faying,  BlefTmg,  and  glory^ 
and  honor,  and  power  be  unto  him  that  fitteth  on 
the  throne,  and  to  the  Lamb  for  ever  and  ever." — • 

"And  the  four  cherubim    faid,    Amen." They 

made  a  folemn.  paufe  in  the  mufic.  Whereupon, 
the  four  and  twenty  elders  fell  proftrale  before  the 
throne  in  humble  adoration.  This  alludes  to  a 
<;uftom  in  the  temple  worlhip  of  making  paufes  in, 
fraging.  The  Jewifh  writers  fay,  that  in  each  pfalm 
were  made  three  intermiflions,  during  which  the 
trumpets  continued  the  found  ;  and  th^n  the  peo- 
ple fell  down  and  woifhipped. 

John  rcprefents  this    new    fong  in   the  heavenly 
Srfjmple,  as  being  feveral*mc.N  repeated  with  littlq 
I  12 


^04  Duties  of  the         [Shrm.  Xy. 

variety.  Here  is  a  manifeft  allufion  to  the  itm^i- 
ner  of  finging  in  the  temple.  When  the  chief  fing- 
ers began  the  fong,  the  chofen  choir,  (landing  near 
them,  round  about  the  ahar,  ftruck  in  with  thero. 
And  certain  emphatical  parts  of  the  fong  were  re- 
peated. In  thefe  repetitions  the  affembly  joined 
their  voices.  That  fuch  repetidons  were  ufual  ia 
the  temple  rauCc,  is  evident  from  the  manner  in 
which  fundry  pfalms  are  compofed. 

It  appears,  that  this  branch  of  worflbip  in  the 
Jewifh  church  was  condu£led  with  great  order  and 
folemnity  ;  and  the  frequent  allufionj  to  it  in  the 
New  Teftament  fhew,  that  it  is  ftill  of  equal  im- 
portance, and  ought  to  be  condu6led,  not  indeed 
with  all  the  fame  ceremonies,  but  with  equal  feri- 
oufnefs  and  devotion.     This  leads  me  to  obferve, 

IV.  That  in  finging  we  muft  *'  make  melody  in 
our  hearts  to  the  Lord." 

If  finging  is  a  part  of  religious  worfhip,  then 
this,  as  well  as  our  prayers,  mufl  be  direded  to  God. 

We  muft  fing  in  obedience  to  his  command-— 
with  a  fenfe  of  his  pfefence— wiih  hearts  difpofed 
for  his  fervice-— with  affe6lions  correfponding  to 
the  matter  of  the  pfalm.  If  the  fubjeft  be  a  peti- 
tion, confeflion,  thankfgiving,  or  adoration,  our 
hearts  muft  harmonize  with  it,  and  beat  time  to  it. 
When  we  make  a  pfalm  of  our  own,  and  offer  it 
to  God  with  fuitable  fentiments,  then  we  '*  Cing 
with  grace  in  our  hearts  to  the  Lord."  The  melo- 
dy of  the  heart  is  the  confent  of  all  the  powers  and 
affeftions  of  the  foul  in  the  fervice  of  God. 

We  muft  fing  with  a  fpirit  of  benevolence,  peac« 
and  condefcenfion  to  one  another,  and  to  all  men, 
*'When  ye  ftand  praying,"  fays  our  Lord,  "for- 
give, if  ye  have  ought  againft  any  man."  We  muft 
do  the  fame  when  we  ftand  finging.  We  muft; 
bring  into  the  worftiip  of  God— into  our  fongs,  as 
well  as  prayers,  a  focial,  meek  and  quiet  fpirit.— 
'^*  Speak  to  yourfelves,"   or  to  one  another,    "  ia 


Serm.  XLL]         Chr^ian  Religion,  505 

pfalms,   and  let  the  peace  of  God   rule    in   your 
hearts — teach  and  admonifh   one  another  in  fpirit- 
tial  fongs,    finging  with  grace  in  your  hearts  to  the 
Lord."     We  fing  with  grace  and  melody, when  our 
devout  affc6lions  charm  down  our  earthly  paflions, 
quiet  their  tumults,  cortipofe  all  jarring  di{cords,all 
difcontents,    anxiferies,  envies  and   jealoufies,  and 
fmoothe  the  foul  into  peace,  gratitude,  hope  and  joy. 
One  endof  focial  worfliip,  and  particularly  of  ling-* 
ing,  is  to  improve  a  friendly  and  benevolent  temper. 
"Belike  minded  one  toward  another  according  to 
Chrift  Jefus,   that  ye  may  with  one  mind,  and  one 
mouth  glorify  God."  Can  we  join  our  voices  in  finging 
the  fame  fpiritual  fongs  to  the  fame  univerfal  parent, 
and  at  the  fame  time  forget    our    mutual    relation, 
and  our  obligation  to  mutual  love  ?  la  the  mufic  it- 
felf  there  is  fomething  adapted  to  promote  a  kind  and 
focial  difpofition.     The    harrnonious   coincidence, 
the  fweet  fymphony  of  diflFerent  voices  teaches   our 
hearts  to  mingle  in    Chriftian    duties,    huflies    tu- 
multuous paflions,  and    expels    the    evil    fpirit   of 
pride,  envy,  malice    and   difcord.      When.   David 
touched  his  harp,  Saul's  evil  fpirit  fled.     The  matt 
who  can  hear  holy  anthems  fung  to    the    univerfal 
parent,  with  voices  fweetly  mingling  and  harmon- 
izing tog  iher,  and  not  feel    himfelf   foftened  into 
benevolence  and  love,  and   moulded   into    conde- 
fcentionand  peace,  mufl  have  a  foul  rugged  45  thct- 
rocks,  and  flubborn  as  an  oak. 

REFLECTIONS. 

1.  If  finging  is  an  inftituted  part  of  divine  wof- 
{hip,  all  (hould  take  a  (hare  in  it.  Some,  through 
want  of  natural  capacity,  early  education,  or  fa- 
vorable opportunity,  may  be  unable  to  join  their 
voices  in  this  exertife.     But   thefe,  no  lels   tl^as 

I '3, 


5o6  Duties  of  the  [Serm.  XLI. 

others,  lliould  be   concerned  to  make   melody  ia 
their  hearts. 

2.  From  our  fubje£l  we  learn,  that  every  one, 
according  to  his  ability,  is  bound  to  promote  the 
pfalmody  of  the  church.  As  many  as  are  capa- 
ble fhould  encourage  it  by  acquiring  the  neceffary 
Ikill,  and  taking  an  adive  part  in  it.  They  who 
cannot  do  this,  fhould  be  more  folicitous    to    pro- 

«  mote  the  objeft  in  other  ways — by  furnilhing 
thofe  under  their  care  with  the  means  of  inftruc- 
tion — by  giving  countenance  to  a  revival  of  facred 
mufic,  when  it  declines,  and  by  cheerfully  impart- 
ing their  money  in  the  caufe,  as  occafion  requires. 
JFrom  piinciples  of  common  equi  y,  as  well  as 
from  examples  recorded  in  fcripture,  it  is  mani- 
feft,  that  the  expenfe  of  maintaining  the  pfalmody 
of  the  church  fhould  be  aflTumtd  by  the  communi- 
ty, and  not  left  wholly  on  them  who  perform  the 
lervice. 

3.  Let  this  thought  be  deeply  imp reGTed  on  eve- 
ry heart,  that  pfalmody  is  a  branch  of  divine  wor- 
fhip.  Let  it  be  regarded,  not  as  a  theatrical  exhi- 
bition, but  as  a  religious  folemnity. 

When  we  fee  an  afTembly  united  in  the  praifes 
of  God — hear  them  fing  divine  fongs  with  all  the 
charms  of  mufic,  and  at  the  fame  time,  behold  in 
their  appearance  that  gravity,  fedatenefs  and  rev- 
erence, which  indicate  their  fouls  to  be  imprefled 
with  divine  things,  we  are  raptured  and  tranfport- 
ed  :  we  are  carried  into  the  throngrs  of  God's  aii- 
cient  temple  ;  we  almoft  imaig[ine  ourfelves  in  the 
midll  of  the  heavenly  afTembly.  But  if,  on  the 
contrary,  we  obferve  a  behavior,  which  befpeaks 
pride,  paflion,  irreverence  and  levity,  we  lofe  the 
charms  of  mufic — we  are  fliocked  and  confounded. 
As  you  regard  the  honor  of  God's  worlliip,  and 
your  own  and  the  common  edification,  conduft 
your  pfalmody  with  that  gravity,  peace  and  love, 
which  become  God's  houfe  for   ever  ;    and   apply 


Sbrm.  XLI.2         Chrijlian  Rcligioii*  507 

this  and  every  part  of  worlhip  to  your  preparation 
for  the  higher  folemnities  of  God's  temple  in 
heaven. 

Imagine  you  faw  heaven  opened,  and  the  choirs 
of  angels  Handing  before  the  throne  of  God  ;  im- 
agine you  heard  them  tuning  their  harps  and 
Voices  in  anthems  of  praife  to  the  great  Creator  of 
the  univerfe,  and  the  gracious  Redeemer  of  fallen 
men  :  Will  not  the  thought  elevate  you  above 
the  dull  delights  of  earth,  and  prompt,  a  wifh  to 
rife  and  mingle  with  the  celeftial  worfhippers  ? — - 
Imagine  you  beheld  the  Lamb  Handing  on  mount 
Zion,  and  with  him  the  happy  thoufands  who  have 
his  Father's  name  written  in  their  foreheads  ;  and 
from  thence  heard  a  voice,  as  the  found  of  many- 
waters  and  as  the  noife  of  mighty  thunder,  the 
mufic  of  harpers  playing  on  their  harps,  and  the 
voice  of  fingers  finging  their  new-  fong,  which  none 
but  the  redeemed  can  learn  ;  would  you  not  wilh 
to  join  the  joyful  affembly  and  mingle  your  voic? 
with  theirs  ? — Imagine  you  heard  them  crying 
with  a  loud  voice,  "  Salvation  to  our  God  and  to 
the  Lamb,"  and  faw  them  falling  before  the  throne 
and  worfhipping  God  in  ftrains  like  this,  "  Amen  i 
blefling,  and  glory,  and  wifdom,  and  thankfgiving, 
and  honor,  and  power,  and  ftrength,  be  unto  God 
forever  and  ever.  Amen  ;"  would  not  your  fouls  at 
fuch  a  view,  kindle  into  devotion  and  love,  and 
burft  into  longs  of  praife  ?  This  view  of  the  wor^ 
ihipping  affembly  above  is  held  forth  to  us,  that  we 
inay  .learn  and  imitate  their  piety.  Endeavor  then 
fo  to  worlhip  God  by  fmging  and  all  other  ap- 
pointed forms,  that  you  may  be  admitted  to  join 
your  voice  with  theirs  in  fmgiiig  the  glories  of  God 
and  the  Redeemer  through  eternal  ages. 
I14 


S  E  |l  M  O  N    XLIL 


EPJIESIANS  V.  20. 

Giving  thanks  ahuays,  for.  all  things  to  God  the  Fa^ 
therj  in  the  name  of  our  Lord.  Jefus  Chrijl. 

1  HE  Heathens  in  their  Bacchanalia, 
lield  drunkennefs  to  be  commendable,  as  an  ex- 
preflion  of  gratitude  to  the  God  who  gave  them 
vine.  This  Pagan  cuflom  the  Apoftle  has  in  view, 
when  he  fays  to  his  Ephefian  converts,  verfe  18, 
**  Be  not  drunk  with  wine^  wherein  is  excefs,  but 
be  filled  with  the  Spirit,  fpeaking  to  yourfelves  in, 
pfalms." — "  Inflead  of  thofe  abominable  exceffes, 
by  which,  you  once  exprefled  your  joy,  feek  now 
thofe  fober  and  rational  pleafures,  which  are  com- 
municated by  the  holy  Spirit ;  and  inftead  of  thofe 
drunken  fongs  by  which  you  formerly  celebrated 
the  feafts  of  the  god  of  wine,  fp.eak  ye  now  to  one 
another  in  pfalnps,  hymns  and  fpiritual  fongs, 
making  melody  in  your  hearts  to  the  Lord — giv- 
ing thanks  always  for  all  things  to  God  the  Father 
through  Jefus  Chrift." 

I.  The  duty  here  enjoined  is  to  givt  thanks. 

Thankfulnefs  is  fuch  a  fenfe  of' favors  received 
from,  and  of  obligations  due  to  a  benefaftor,  as 
difpofes  us  to  make  fuitable  acknowledgments  and 
leturns. 


Serm.  XLII.]         Chriftian  Religion.  gog 

Gratitude  to  God  is  attended,  not  with  wild  and 
frantic  mirth,  but  a  fo^er  and  collefted  mind. 
They  who  underftand  the,  loving  kindnefs  of  the 
Lord,  have  wifely  confidered  h,is  doings.  God. 
complains  of  unthankful  Ifrael,  "I  have  nourifh- 
ed  and  brought  up  children,  but  they  have  rebelled 
againft  me.  The  ox  knoweth  his  owner,  and  the 
afs  his  matter's  crib ;  but  Ifrael  doth  not  know,  my 
people  doth  not  confider." 

There  are  fome  unufual  interpofitions  of  provi- 
dence which  arrefl  the  attention,  while  common 
favors,  though  in  their  nature  more  important, 
are  overlooked,  or  little  regarded.  At  a  comet  wc 
gaze  with  aftoniihment  ;  but  fcarcely  lift  our  eyes 
to  the  fuperior  wonders  which  the  fair  evening 
prefenls  to  our  view.  The  rifing  and  the  fetting 
fun,  the  defcent  of  enriching  ftiowers,  the  viciffi- 
tudes  of  fummer  and  winter,  the  continuance  of 
life,  the  enjoyment  of  health,  fupplies  of  food  and 
raiment,  fuccefs  in  our  daily  employments,  the 
means  of  knowledge  and  virtue,  and  the  hopes  of 
glory  and  imniortality,  are  by  multitudes  little  no- 
ticed, and  rarely  thought  of.  But  where  is  the 
man  who  would  not  thank  God  for  a  fhgrt  fufpen- 
lion  of  his  torture  in  a  fit  of  the  gout,  or  for  a 
providential  difcovery  and  cxtinftion  of  a  flame 
which  threatened  his  dwelling  ?  If  we  regard  not 
the  daily  pperations  and  bleljings  of  God,  we  live 
in  habitual  unthankfulnefs.  Thefe,  though  moft 
cafily  overlooked,  are  moft  worthy  of  our  notice, 

A  grateful  heart  retains  the  impreffion  of  pafl 
mercies.  "It  remembers  God's  wonders  of  old,  med- 
itates on  all  his  works  and  forgets  not  any  of  his 
benefits." 

Gratitude  fees  a  real  vahte  in  God's  bleffings. 
Thiols  its  language;  "O  hoiv  great  is  thy  goodnefs 
which  thou  haft  laid  up  for  them  who  fear  thee,  and 
haft  wrought  for  them  who  truft  in  thee  !  O  love  the 
Lordj  all  ye  his  faints."^ — "O  Lord,  how  great  arfe 


510  Duties  of  the  [Serm.  XLIL 

thy  works !  Thy  thoughts  are  very  deep.  A  brut- 
ifh  man  knoweth  not,  neither  doth  a  fool  under- 
ftand  this.  How  excellent  is  thy  loving  kindnefs  ! 
Therefore  the  fons  of  men  put  their  truit  under  the 
ihadow  of  thy  wings." 

A  fenfe  of  our  unworthinefs  enters  into  the  elTence 
of  thankfuln^efs.  Why  fhould  we  blefs  God  for 
that,  which  we  call  the  fruit  of  our  own  merit, 
and  which,  we  think,  he  coulil  not  juftly  deny  us  ? 
*'  1  am  not  worthy,  fays  the  patriarch,  of  the  lead 
of  all  the  mercies  which  thou  haft  fhewed  unto  thy 
fervant."  "  What  is  man,"  fays  David,  "  that 
thou  art  mindful  of  him  ?  And  the  fon  of  man, 
that  thou  vifiteft  him  ?  How  excellent  is  thy  name 
in  all  the  earth  \" 

In  the  exercife  of  gratitude,  we  Ihall  improve 
God's  favors  to  the  ends  for  which  he  beftows  them. 
He  beftows  his  benefits  upon  us  that  we  may  be 
happy  in  the  enjoyment,  and  ufeful  in  the  diftri- 
bution  of  them.  Solomon  fays,  "  I  know  that 
there  is  no  good  in  them,  but  for  a  man  to  rejoice 
and  do  good  in  his  life."  The  Apoftie  dire£ls  us, 
"  to  oft^er  the  facrifice  of  praife  continually  ;"  and 
he  efpecially  cautions  us,  that  "  to  do  good  and  to 
communicate  we  forget  not ;  for  with  fuch  facri- 
fices  God  is  well  pleafed.*' 

Gratitude  delights  to  exprefs  its  feelings  and  fen- 
timents.  "Offer  the  facrifice  of  praife,"  fays  the  A- 
poftle,  *'even  the  fruit  of  the  lips."  We  muft  be 
thankful  to  God,  and  blefs  his  name  ;  praife  him 
with  a  fong,  and  magnify  him  with  thankfgiving  ; 
ihew  forth  his  praife  and  talk  of  his  wonderous 
works. 

Thankfulnefs  ftudies  a  fuitable  return. 

The  glorious  felfsufficient  Jehovah  can  receive 
no  real  benefit  from  us.  If  we  are  righteous,  whafc 
do  we  to  him  ?  He  is  exalted  far  above  all  bleffing 
and  praife.  But  yet,  as  his  creatures  and  depend- 
ants, we  are  under  indifpenfible  obligations  to  love 


Serm.  XLII.]         Chrijiian  Religion*  511 

and  ferve  him,  Thefe  obligations  are  mightily  in- 
creafed  and  ftrengthened  by  his  favors.  His  good- 
nefs  Ihould  lead  us  to  repentance.  When  favor  is 
fliewed'us  we  ftiould  learn  righteoufnefs.  His  mer- 
cies fhould  perfuade  us  to  prefent  ourfelves  to  him, 
as  living  facrifices.  This  is  our  reafonable  fervice. 
His  difintereftedlove  fhould  awaken  in  us  fentiments 
of  benevolence  to  our  fellow  men.  "  Love  your 
enemies,"  fays  our  Savior,  "  do  good  and  lend— • 
and  ye  fhall  be  the  children  of  the  Higheft  ;  for  he 
is  kind  to  the  unthankful  and  the  evil.  Be  ye 
merciful,  as  your  Father  is  merciful.  Let  us  proceed, 

IL  To  confider  the  chara6ler  of  that  being,  to 
whom  our  thanks  muft  be  fupremely  directed. 
"  Give  thanks  to  GOD,  even  the  FATHER." 

God  is  the  Father  of  the  univerfe,  and  the  giver 
of  all  the  bleffings  which  we  receive,  and  vf  hich 
we  behold  around  us.  Every  good  gift  comes 
down  from  him. 

To  him  we  muft  give  thanks  ;  for  all  things  are 
his.  We  walk  on  his  earth,  and  breathe  his  air  ; 
we  are  fuftained  by  his  food,  and  clothed  with  his 
garments  ;  our  frame  is  his  work,  our  reafon  is  his 
infpiration,  and  our  fpirits  are  preferved  by  his  in- 
fluence. 

To  him  we  muft  give  thanks,  for  he  has  given 
us  all  things  richly  to  enjoy.  He  has  formed  a 
fpacious  world  for  us  to  inhabit,  and  fubjeded  a 
variety  of  creatures  to  our  dominion.  He  com« 
mands  his  fon  to  warm  us,  his  winds  to  fan  us,  his 
rains  to  refrefli  us,  his  fields  to  fupport  us,  and  his 
brutal  herds  to  ferve  us.  He  has  furniftied  us 
with  fenfes  and  appetites,  by  which  we- are  capable 
of  delight  in  the  ufe  of  material  objefts  ;  and  giv- 
en us  an  intelligent  mind,  which  can  contemplate 
him  in  his  works,  and  enjoy  him  in  his  gifts. 

This  world  is  a  temporary  abode,  in  which 
we  are  to  prepare  for  glory  and  immortality.  And 
God  has  given  us  all  things   which  pertain  to  life 


518  Duties  of  the  [Serm.  XLlt. 

and  godlinefs,  through  the  knowledge  of  the  Jefus 
Chrift,  who  has  called  us  to  glory  and  virtue. 

To  open  a  way  for,  and  give  us  a  hope  of  ad- 
miffion  to  his  favor,  he  has  fent  his  divine  Son  in- 
to our  world,  who,  having  affumed  our  nature,  has 
home  our  fins  in  his  body,  expiated  our  guilt  by 
his  death,  confirmed  the  truth  of  his  doftrines  by 
his  refurreflion,  and  ever  lives  in  heaven  to  make 
iftterceffion  for  us. 

To  God  we  muft  give  thanks,  for  his  goodnefs 
is  free  and  difintereftcd.  He  gives  liberally  and 
upbraids  not — he  neither  faints  nor  is  weary — he 
is  the  Father  of  mercies — his  tender  mercies  aje 
over  all  his  works,  and  they  endure  forever. 

III.  We  are  required  to  give  thanks  always  to 
God. 

This  and  other  univerfal  terms  muft  be  under- 
ftood  with  fuch  limitations,  as  the  nature  of  the 
fubjeQ  fuggefts.  Various  are  the  duties  which  re- 
ligion enjoins;  each  one  claims  its  place,  and  none 
has  a  right  to  claim  more. 

This  expreffion  imports,  in  general,  that  we 
ought  to  be  always  in  a  habit  of  thankfulnefs^,  and 
in  a  readinefs  far  actual  thankfgiving,  wheaever 
providence  calls  us  to  it.  We  muft  fet  the  Lord 
always  before  us,  contemplate  his  continual  provi- 
dence, and  our  abfolute  dependence,  maintain  a 
ferene,  cheerful,  contented  mind,  and  banifh  from 
our  hearts  all  thofe  malignant  paffions  and  world- 
ly tempers,  which  are  contrary  to  a  fpirit  of  grati- 
tude ;  fuch  as  envy,  malice,  pride,  ambition  and 
avarice.  If  we  would  live  in  a  thankful  temper, 
we  muft  walk  by  faith  in  unfeen  things,  have  our 
Gonverfation  in  heaven,  be  at  peace  among  our- 
ftilves,  and  put  on  charity  toward  all  men.  The 
neceffity  of  a  friendly,  focial  and  charitable  Spirit, 
in  order  to  the  exercife  of  real  thankfulnefs,  the 
Apoftle  clearly  exprefles  in  his  exhortation  to  the 
Coloffians.     *'  Put  on  bowels  of  mercies,  kindnefs, 


.1 


S^RM.  XLll."]        Chrijtian  Rdigionl  51^^ 

bumblen^fs  of  mind,  meeknefs,  longfufFeriog— 
and  above  all  thefe  things,  put  on  charity,  which 
is  the  bon4  of  perfedlnefs  ;  and  kt  the  peace  of 
God  rule  in  your  hearts,  and  be  ye  thatuJifuL 

Thankfgiving  ftiould  find  a  place  in  all  our  Rat- 
ed addreffes  to  God.  We  are  commanded  to  '*pray 
without  ceafing."  The  exprellion  alludes  to  the 
daily  facrigce  which  was  offered  morning  and  eve- 
ning continually.  As  we  are  to  pray  always  with 
all  prayer,  fo  we  are  to  offer  the  facvifice  of  praife 
continually.  This  mull  be  apart  of  our  morn* 
ing  and  evening  oblation  tvtty  day.  *'  Be  careful 
for  nothing,"  fays  the  Apoftle,  "but  in  every  thing 
by  prayer  and  fupplication  with  thankfgiving,  lefc 
your  requefts  be  made  known  to  God."  Whenev- 
er we  approach  the  throne  of  God,  we  fhould  bring 
thither  hearts  enlarged  with  gratitude  for  the  things 
we  enjoy,  as  well  as  with  defires  of  the  thmgs  we 
need.  '-Everyday,"  fays  the  Pfalmift,  "will  I 
blefs  thee  ;  I  will  praife  thy  name  for  ever  and 
ever.  It  is  a  good  thing  to  give  thanks  to  the 
Lord,  to  fmg  praifes  to  thy  name,  O  Moft  High, 
to  fhew  forth  thy  loving  kindnefs  in  the  mornings 
and  thy  faithfulnefs  every  night." 

All  fpecial  favors  fhould  be  diftin£lly  obferved 
and  acknowledged.  God  daily  loads  us  with  ben- 
efits." "  Many  are  the  wonderful  works  which  he 
has  done,  and  his  thoughts,  which  are  to  us  ward  3 
they  cannot  be  reckoned  up  in  order  to  him  ;  if 
we  would  declare  and  fpeak  of  them,  they  are 
more  than  can  be  numbered."  But  there  are,  ia 
t.\exy  man's  life,  and  perhaps  in  every  year,  fome 
remarkable  interpofitions  of  God — fome  feafonabie 
protedions  and  deliverances,  fupplies  and  com- 
foits,  direftions  and  reflraints,  which  cannot  be 
wholly  unnoticed,  and  which  ought  to  be  always 
remembered.  If  for  fuch  as  thefe  we  give  thanks 
explicitly,  and  exercife  a  general  gratitude  fot  ben-* 


514  Duties  of  the  [Serm.  XLII, 

efits  which  cannot  be   recoUefted,  We  then  give 
thanks  always. 

We  (hould  be  thankful  in  every  condition. 
Profperity  fhould  notdiffipate,  nor  adverfity  drown 
a  fenfe  of  our  obligaLions  to  God.  When  we  re- 
ceive evil,  we  alfo  receive  good  at  his  hands.  And 
the  good  becomes  more  confpicuous,  when  it  is 
placed  over  againft  the  evil.  God  has  fet  the  one 
over  againft  the  other,  that  roan  might  find  noth- 
ing after  him.  "  Though  the  figtree  (hall  not 
bioGTom,"  fays  the  prophet,  "neither  fhall  fruit  be 
in  the  vines  ;  the  labor  of  the  olive  fhall  fail,  and 
the  fields  fhall  yield  no  meat  ;  the  flock  fhall  be 
cut  off  from  the  fold,  and  there  fhall  be  no  herd 
in  the  flails ;  yet  I  will  rejoice  in  the  Lord,  and  joy 
in  the  God  of  my  falvation." 

We  fhould  never  ceafe  to  give  thanks.  **  While 
I  live,"  fays  the  Pfalmifl,  **  I  will  praife  the  Lord, 
I  will  fing  praifes  to  my  God,  while  1  have  any 
being.  Becaufe  thy  loving  kindnefs  is  better  than 
life,  my  lips  fhall  praife  thee  ;  thus  will  I  blefs 
thee,  while  I  live.  Every  day  will  I  praife  thy 
name,  I  will  blefs  thee  for  ever  and  ever." 

IV.  We  will  next  confider  the  matters  for  which 
we  are  to  give  thanks.    Thefe  are  all  things. 

Walk  forth  in  a  cloudlefs  evening  ;  look  up  to 
the  Ikies,  and  attempt  to  number  the  ftars.  Where 
will  you  begin  ?  How  will  you  proceed  ?  You 
gaze  and  wonder  at  the  fcene.  The  obje61s  foon 
lofe  their  diftindion.  They  are  mingledin  a  gen- 
eral blaze. 

Such  was  the  ftate  of  the  Apoflle's  mind.  He 
recommends  the  duty,  prefcribes  the  manner,  and 
delineates  the  temper  of  thankfgiving  ;  but  the 
matters  admit  no  detail.  They  baffle  the  power 
of  numbers.  It  can  only  be  faid,  **  Give  thanks 
for  all  things. 

David,  bringing  his  thankofFering  before  God-, 
begins  his  addrefs  with  this  remarkable  exprefTion^ 


Serm.  XLII.]         Chriflian  Religion,  5^5 

*•  Praife  waiteth,"  or  praife  is  Jilent,  "  for  thee,  Q 
God,  in  Zion."  It  is  as  if  he  had  faid,  "Such  is 
thine  inconceivable  excellency  and  unbounded 
goodnefs — fuch  is  the  countlefs  multitude  of  thy 
mercies,  that,  when  we  attempt  thy  praife,  our 
tongues  faulter,  our  devotion  finks  under  the  weight 
of  the  fubjeft.  We  cannot  exprefs  ;  we  filently 
adore  thy  glories." 

"  Who  can  utter  the  mighty  afts  of  the  Lord  ? 
Who  can  fhew  forth  all  his  praife  ?" — How  pre- 
cious are  thy  thoughts  unto  us,  O  God  ?  How 
great  is  the  fum  of  them  ?  If  I  ftiould  count  them, 
they  are  more  in  number  than  the  fand." — "  I 
will  hope  continually  :  I  will  praife  thee  more 
and  more  ;  I  will  fhew  forth  thy  righteoufnefs  and 
thy  falvation  all  the  day,  for  I  know  not  the  num- 
ber thereof." 

Take  a  review  of  your  life  from  the  early  period 
of  youth.  How  kindly  have  you  been  fuftained  ? 
How  bountifully  have  your  wants  been  fupplied  ? 
How  often  have  dangers  been  prevented,  afflidions 
ihortened,  temptations  diverted,  difappointments 
turned  to  fuccefs,  and  imagined  evils  made  pro- 
du£live  of  real  good  ? 

Look  around  on  your  neighbors,  and  fee  what 
bleffings  attend  them..  For  thefe  bleffings  give 
thanks.  Their  charity  will  impart  to  you  a  ftiare 
in  the  good  they  enjoy  ;  and  your  benevolence 
may  appropriate  the  whole.  While  you  rejoice  in 
another's  profperity,  you  divide  it  with  him.  You 
take  the  better  hal^.  Yours  is  pure  and  refined  : 
The  grolfer  part  is  left  to  him. 

Bleflings  bellowed  on  others  are  for  your  fake 
as  well  as  theirs.  How  often  has  your  thirft  been 
relieved  by  flreams  from  the  fountain  of  the  rich  ? 
How  often  has  your  heart  been  cheered  by  the 
tmiles  of  the  contented  and  happy  ?  How  often 
have  your  good  refolutions   been  ftrengthened  by 


5i6  butiesojthe  [S^rm.  XLII. 

the  counfels  of  the  wife  and  the  example  of  the 
virtuous  ? 

Contemplate  the  benefits  of  civil  fociety.  Yoii 
partake  in  the  national  peace,  plenty,  prosperity 
and  happinefs.  Under  the  prOte£lion  of  a  right- 
eous government  you  fit  fedurely  in  your  houfe, 
ipieep  undifturbed  in  your  bed,  go  forth  into  your 
field  without  danger  of  an  enemy,  walk  the  ftreets 
without  fear  of  an  affaffin,  and  lay  up  the  fruits  of 
vour  labor  without  concern  that  thieves  will  break 
through  and  fteal. 

Confider  your  religious  privileges.  The  gofpel 
of  the  fori  of  God,  which  is  in  your  hands,  opens 
to  your  view  «iofl  aflonilhing  gloiies  in  the  future 
world — glories  which  eye  had  not  feen,  nor  ear 
heard,  nor  human  heart  imagined.  It  marks  the 
path  to  heaven  by  the  plainefl:  precepts,  and  en- 
courages your  progrefs  by  the  mofl:  gracious  prorn- 
ifes.  And  though  darknefs  may  fometimes  fur- 
round  you,  yet  light  foon  arifes  in  obfcurity. — '- 
Though  the  difpcrifations  of  God  feem  myfterious, 
yet  all  things  are  working  for  good  to  therh  who 
love  him.  They  are  heirs  of  his  kingdom  ;  they 
Ihall  inherit  all  things. 

What  is  there,  then,  for  which  the  good  man 
may  not  give  thartks  ?  All  things  are  his.  No  real 
good  will  be  withheld.  Nothing  will  fepatate  him 
from  the  love  of  God. 

V.  We  are  now  to  confider  the  medium  of  our 
accefs  to  God  in  this  duty,  "The  namcofjefus 
Chrift." 

God  putteth  no  truft  in  his  faints ;  the  heavens 
are  not  clean  in  his  fight.  How  rrtuch  lefs  man 
that  is  a  worm — man  that  is  a  finner  ?  We  are  not 
Worthy  to  fpeak  to  him  in  praife  for  the  benefits 
which  we  receive— much  lefs  to  afk  of  him  farther 
benefits — leail  of  all  to  receive  the  benefits  which 
xve  aflc.  We  are  therefore  dire£led  not  only  to 
pray,  but  alfo  to  give  thanks  jh  t.he  name  of  Chrift, 


Seam.  Xiill.]        Chrijlian  Religion.  ^517 

who  has  purchafedby  his  blood  the  blefUngs  which 
we  need,  who  has  opened  for  us  by  his  inierceffion, 
a  way  of  accefs  to  the  throne  of  grace,  and  through 
whom  alone,  fuch  guilty  creatures  can  acceptably 
draw  near  to  God.  "  Jefus  Chrill  is  the  way,  the 
tiuth  and  the  life  ;  no  man  cometh  to  the  Father, 
biit  by  him."  "  Whatever,  therefore  we  do,  in 
word  or  deed,  we  mufl;  do  all  in  his  name,  pray- 
ing and  giving  thanks  to  God,  even  the  Father  by 
him." 

We  have  taken  a  view  of  the  important  duty  of 
thankfgiving.  And  we  fee,  that  this  is  not  a  wdrk 
merely  for  one  day  in  a  year,  but  for  every  day 
that  we  live.     We  milfl:  give  thanks  always. 

Let  us  not  imagine,  that  by  recounting  a  few 
remarkable  favors,  we  have  difcharged  bur  obliga- 
tions to  God  ;  we  ar>e  to  give  thanks  for  all  things. 

Let  us  not  think,  that  to  appear  publicly  in  God's 
houfe  and  to  feed  plentifully  at  our  tables,  is  the 
effence  of  thankfgiving  ;  we  muft  bring  to  God 
the  offering  of  grateful  heai  ts,  feel  a  fenfe  of  his 
goodnefs  and  our  unwortbinefs,  exercife  repent- 
ance for  our  fins,  devote  ourfelves  to  him  to  walk 
in  newnefs  of  life,  arid  do  good,  and  communicate 
to  one  another,  as  there  is  occafion.  With  fuch 
facrifices  God  is  well  pleafed. 

Nature  itfelf  points  out  our  obligation  to  thatikf- 
giving.  Being  endued  with  reafon  and  fpeech,  we 
are  capable  of  obferving  the  merciful  works  of  God, 
and  of  expreffing  the  grateful  and  admiring  fenti- 
ments  of  our  hearts.  David  calls  his  tongue  hfs 
glory,  becaufe  with  this  he  could  praife  his  Cfea- 
tor.  *'  My  heart  is  fixed  ;  I  will  ftng  and  give 
praife  with  my  glory,"  The  Apoftle  exhorts  mib 
"  offer  unto  God  the  fruit  of  the  lips,  giving  tharlks 
to  his  name." 

Even  fmners  love  thofe  who  love  them  ;  atid  do 
good  to  thofe,  who  do  good  to  fhem.  This  is  rta*?- 
ural.     Hence  the  unthankful   are   ranked   amdffg 


^k%  Duties  of  the  [Serm.  XLII, 

tliofe  who  are  without  natural  afFeftion.  If  grati- 
tude to  one  another  is  a  di6late  of  nature,  fliall  not 
jeafon  and  religion  lead  up  our  hearts  to  God  ? 

The  ox  knows  his  owner,  and  the  afs  his  maf- 
ter's  crib.  Shall  not  we  confider  and  acknowledge 
him  who  has  nourifhed  and  brought  us  up  as  chil- 
dren ? 

The  creation  around  us,  gives  us  le6lures  on 
thankfulnefs,  and  exhibits  the  propriety  of  making 
returns  for  benefits.  The  rivers  difcharge  into  the 
fea  the  waters  which  they  derive  from  it.  The 
ijcies  remit  in  copious  fhowers  the  coUeflions  which 
they  exhale  from  the  earth  in  vapors.  The  fields 
by  a  fruitful  increafe  repay  the  hufbandman's  toil, 
and  bring  forth  herbs  meet  for  thofe  by  whom  they 
are  dreffed.  All  nature  fubfifts  by  an  interchange 
of  kindnefTes.  Harmony  and  order  are  the  beauty 
of  the  natural  world.  Piety  and  benevolence  are 
the  beauty  of  the  moral  world. 

If  we  are  dependent  upon  God  and  every  good 
gift  comes  from  him — if  we  are  finners  under  a 
forfeiture  of  all  his  favors — if  we  have  done  noth- 
ing to  defcrve,  and  can  do  nothing  to  remune- 
rate his  benefits,  but  all  proceed  from  his  felf  mov- 
ing love  ;  then  we  muft  be  eternally  bound  to  ren- 
der praife  to  his  name.  What  (hall  we  render  to 
the  Lord  for  all  his  benefits  ?  We  will  ofi^er  him 
the  facrifice  of  thankfgiving, 

Praife  is  pleafant,  as  well  as  comely.  Prayer 
reminds  us  of  our  wants,  confeflion  wounds  us  with 
a  fenfe  of  guilt.  But  praife  refrefhes  the  foul  with 
the  memory  of  God's  exceeding  goodnefs,  and 
brings  to  view  the  happy  circumftances  of  our  con- 
dition. *'  O,  tafte  and  fee  that  the  Lord  is  good  : 
JBleffed  is  the  man  who  trufteth  in  him." 

What  more  delightful  fentiments  can  fill  our 
fouls,  than  fuch  as  thefe  ?  The  great  ruler  of  the 
juniverfe  gracioufly  regards  us  and  daily  watches 
T^ycr  us,  makes  us  the  fubje^s  of  a  thoufand  blef- 


SgiftM.  XLII.]         Chrijlian  Religion,  519 

lings,  and  employs  us  as  agents  to  fcatter  his  boun- 
ties among  our  fellow  creatures  ;  admits  us  into 
his  prefence,  and  allows  us  to  converfe  with  him  5 
imparts  his  influence  to  dire6l  our  way,  and  gives 
us  his  grace  to  prepare  us  for  heaven. 

Thankfgiving  is  better  than  prayer  and  confeffion, 
for  it  will  never  fail.  When  all  our  fins  are  purg- 
ed away  by  divine  grace,  and  all  our  wants  are 
fwallowed  up  in  the  divine  fulnefs— when  we  dwell 
in  God's  prefence,  where  is  joy  fupreme,  and  fit  at  his 
right  hand  where  are  pleafures  never  failing,  there 
will  be  no  more  occafion  for  penitent  confeffion  of 
fin,  ftrong  cries  for  mercy,  and  groanings  which 
cannot  be  uttered.  The  glories  of  divine  wifdom, 
grace  and  love  will  be  all  our  theme — gratitude 
and  praife  will  be  all  our  devotion* 

Habitual  thankfulhefs  adds  much  to  the  happi- 
nefs  of  life.  This  foftens  our  cares,  lightens  out 
•troubles,  mitigates  our  griefs,  difpels  our  gloom, 
brightens  up  the  foul,  and  fmoothes  the  temper  into 
ferenity  and  cheetfulnefs.  Ingratitude  is  fullen, 
morofe  and  peevifh  ;  it  gives  a  difrelifh  to  every 
favor,  and  increafes  the  fmart  of  every  afHiftion. 

Praife  has  been  the  work  of  faints  on  earth,  and 
is  the  employment  of  angels  in  heaven.  Let  us 
therefore  give  thanks  always,  for  all  things,  to  God 
through  Jefus  Chrift,  that  we  may  now  be  prepar- 
ed, and  hereafter  admitted  to  join  with  happy  fpir- 
its  above,  in  afcribing  blefling,  and  honor,  and  glory, 
and  power,  and  thankfgiving  to  him  who  fitteth  oft 
th«  throncj  and  to  the  Lamb  forever  and  ever*i 


Kks 


SERMON      XLIII. 


EPHESIAKS  V.  21. 

Siihmittiiig  yourjtlves  one  to  anoiker  in  theJcaroJGod, 

1  HE  Apoftle,  having  exhorted  the 
JEphefian  Chriftians  to  the  duties  of  focial  worfhip, 
next  paffes  to  inculcate  feveral  relative  duties.-— 
.This  fubjefl  he  begins  with  a  general  exhortation 
to  all  Chri[lian3  to  "  fubmit  themfelves  one  to  a- 
jiother."  His  fubjoining  this  to  his  exhortation 
concerning  focial  worfhip,  intimates,  tha:tone  great 
life  of  joint  devotion  is  the  promotion  of  peace, 
humility  and  condefcenfion. 

This  fubmiihon  to  others  can  no  farther  be  a 
duty,  than  it  is  confiftent  with  our  obligations  to 
God.  Therefore  the  Apoftle  fays,  "  Submit  your- 
felves  one  to  another  in  the  fear  of  God"  **  The 
wifdom  which  is  from  above,  is  firft  pure^  and  then 
peaceable/'  The  Chriftian,  who  is  bought  with  a 
price,  muft  not  be  a  fervant  of  men.  The  fenfe  of 
our  text  is  fully  explained  by  other  parallel  in- 
flrudions.  "  Ye  younger,  fubmit  yourfelves  to  the 
elder,  and  be  ye  all  fubje6l  one  to  another,  and  be 
clothed  with  humility."  «'  Let  nothing  be  done 
through  ftrife  and  vain  glory,  but  in  lowlinefs  of 
mind  let  each  efteem  other  better  than  himfelf,"--« 


Serm.  XLIII.]       Chrifiian  Religion,  52* 

*'  With  brotherly    love   in   honor   prefer   one  a- 
nother." 

This  temper  was  exemplified  and  recommended 
by  our  Lord,  when  he  waftied  his  difciples  feet, 
and  inflru£ied  them  to  wafh  one  another's  feet. — 
He  tells  us,  that  in  his  kingdom  the  oftentatious 
diflindions,  fo  common  in  the  world,  (hall  be  un- 
known ;  that  in  point  of  obligation  to  juflice  and 
charity,  all  fhall  (land  on  a  level,  with  only  fuch 
difference  as  arifes  from  their  refpe£live  abilities  : 
That  the  higheft  in  office  and  condition  Ihall  claim 
no  other  preeminence,  than  a  fuperior  obligation 
to  ufefulnefs.  This  is  bis  meaning  when  he  lay5, 
*'  The  kings  of  the  Gentiles  exercife  lordfhip  over 
them,  and  they  who  exercife  authority  upon  them, 
are  called  benefa6lors  :  B-ut  ye  fhall  not  be  fo  ;  but 
he  that  is  greateft  among  you,  let  him  be  as  the 
younger  ;  and  he  that  is  chief,  as  he  that  doth 
ferve  ;  even  as  the  Son  of  man  came  not  to  be 
miniftered  unto,  but  to  minifter." 

Among  men  God  difpenfes  his  bleffings  with  a 
fovereign  hand  ;  to  fome  he  gives  more,  and  to 
others  lefs.  But  no  man  is  exalted  to  a  ftate  of 
independence.  They  who  are  in  highefl authority, 
and  in  mofl;  affluent  condition,  whatever  pride 
they  may  feel  in  themfelves,  and  whatever  envy 
others  may  feel  toward  them,  are  really  as  depend- 
ent as  helplefs,  and  as  incapable  of  fubfilling  by 
themfelves,  as  the  pooreft  of  the  human  race  j  yea, 
more  fo,  for  they  are  lefs  able  to  endure  the  hard- 
ihips  and  perform  the  labors  of  life.  And  it 
ought  to  be  remembered,  that  in  the  continual 
fluftuation  of  human  affairs,  the  rich  and  the  poor 
may  exchange  conditions  ;  and  the  former  be  re- 
duced to  fuch  impotence,  as  to  need  the  help  of 
thofe  whom  now  they  defpife. 

This  diverfity  among    men    difplays    the    fove- 
reignty,  wifdom  and  goodnefs  of  God  ;  reminds  us- 
of  our  conftant  dependence  ;  renders  us  rautualLv 
K  r.  o 


522  Duties  of  the  [Serm.  XLIII. 

ufeful  J  and  gives  opportunity  for  the  exercife  of 
many  virtues,  for  which  in  a  ftate  of  equality  there 
would  be  no  room. 

The  duties  which  we  owe  to  one  another  in  this 
diverfity  of  rank  and  condition,  our  Apoftle  ex- 
prefTes  by  mutual  fubmiffion.  This  will  bed  be 
iiluftrated  by  confidering  it  in  the  different  relations 
of  life. 

1.  It  will  eahly  be  perceived  that  a  degree  of 
fubmiffion  is  due  to fuptriors.     Particularly, 

You  muft  reverence  your  fjiperiors  in  age^  not 
treat  them  with  infoleuce,  or  alfume  an  impuc^ent 
familiarity  ;  but  pay  a  refpeftful  deference  to 
their  hoary  hairs,  long  experience,  grave  deport- 
ment and  fedate  advice.  **  Thou  fhalt  rife  up  be- 
fore the  hoary  head,"  fays  Mofes,  *' and  honor  the 
face  of  the  old  man."  It  is  a  proof  of  great  de- 
pravity, when  '•'  the  youth  behaves  himfelf  proud- 
ly againft  the  ancient,  and  the  bafe  againft  the 
honorable." 

To  fuperiors  in  knowledge  and  wifdom  you  muft 
fhew  fubmiflion,  by  confulting  them  in  your 
doubts  and  paying  refpeft  to  their  judgment. 
And  if  you  fee  reafon  to  diffent  from  them,  let  it 
be  done,  not  with  haughty  affurance,  but  with 
modeft  caution. 

Honor  a  pious  and  virtuous  chara6ler,  wherever 
you  fee  it  ;  whether  in  the  rich  or  poor,  in  the 
learned  o"r  illiterate.  Never  attempt  to  detraft 
from,  it,  but  place  it  before  you  for  your  imitation, 
and  propofe  it  to  others  for  theirs. 

Obey  your  fuperiors  in  authority.  Cheerfully 
fubmit  to  their  juft  commands,  and  by  your  peace- 
able behavior  fupport  and  extend  their  influence. 
Though  in  civil  fociety,  legitimate  authority  ori- 
ginates from  the  people,  yet  when  they  have  in  any 
form,  confented  to  lodge  certain  powers  in  the 
iiands  of  particular  perfons,  thefe  perfons  then  be- 
come theij  fuperiors,  and  are  entitled  to  their  ol>e- 


Serm.  XIJII.3       Chrijiian  Religion.  523 

dience  and  fupport  in  the  execution  of  the  powers 
committed  to  them.  Every  attempt  to  control  or 
embarrafs  officers  of  government  in  the  dilchargc 
of  their  duty,  is  an  offence  againft  nature  and  fo- 
ciety,  reafon  and  chriftianity. 

2.  Mutual  fubje6lion  may  be  confidered,  as  it 
refpefts  equals, ' 

AH  men  have  th#  fame  immutable  right  to  an 
equitable  treatment  from  all  with  whom  they  have 
intercourfe.  The  poor  man  has  as  good  a  claim 
to  juftice  from  the  rich,  as  the  rich  man  has  from 
the  poor — the  private  citizen  from  the  magiftrate, 
as  the  magiftrate  from  the  private  citizen.  This 
mutual  fubrniffion'  implies,  that  every  man  fhould 
do  juftice  to  every  man  with  whom  he  is  concern- 
ed ;  fliould  treat  his  perfon  with  humanity,  his 
charadler  with  tendernefs,  his  condu6i  with  can- 
dor, and  his  fubftance  with  equity-. 

All  men,  as  far  as  their  condition  requires,  are 
alike  entitled  to  compaflion  and  affiftance  from 
thofe  around  them.  We  are  to  relieve  the  unhap- 
py, fupply  the  needy,  fupport  the  weak,  vindicate 
the  injured,  as  far  as  our  ability  will  extend,  and 
our  other  obligations  will  juftify.  •'  Bear  ye  one 
another's  burdens,  and  fo  fulfil  the  law  of  Chrift." 

Equals  muft  preferve  an  aS^able  and  obliging 
deportment  ;  rather  decline,  than  alTume  a  pre- 
eminence— rather  yield  than  aflFeft  a  fuperiority. 
*'  Love  as  brethren  ;  be  pitiful  ;  be  cou^rteous — in 
honor  prefer  one  another." 

This  Spirit  is  peculiarly  beautiful  and  pleafant, 
when  it  runs  through  focielies,  and  unites  all  the 
parts  into  one  compaft  whok.  Then  each  mem- 
ber feeks  the  profit  of  many  in  preference  to  his-, 
own  ;  cheerfully  yields  to  his  brethren  the  pre- 
eminence, rejoices  in  their  diftinguiflied  merits  ; 
and  fludies  to  rife,  not  on  their  ruin,  but  on.  his 
own  virtue  and  ufefulnefs. 
KK4. 


524  J^ubUioftki  [SfiRM.  XLIII^ 

Mutual  fabJe6lion  aught  efpccijilly  to  be  feen  in 
families.  The  fubordinatc  members  Ihoiild  dwell 
together  in  unity,  and  by  love  ferve  one  another. 
The  heads  ftiould  confider  themfelves  as  one  in 
intereft,  and  fhould  aQ;  as  having  one  Spirit  ;  not 
enter  into  contefls  for  fuperiority,  undermine  each 
other's  influence  and  deftroy  domeftic  govern- 
raent  ;  but,  by  mutual  condefcenfion  and  prudent 
concurrence,  ftrengihsn  each  other's  hands  and, 
promote  thecoi^mon  happinefs.  All  points  fhould 
be  carried  by  cool  advice  and  gentle  per fua lion  ; 
not  by  pertinacious  contradiftion  and  unyielding 
oppolition.  Thus  "  two  are  better  than  one,  for  if 
they  fall,  one  will  lift  up  his  fellow." 

3.  There  is  a  fubmiflion  due    to  thofe,   who,  on^ 
fome  accounts,  may  be  deemed  our  inferiors. 

The  fame  perfon  may,  in  different  relations^  be 
-to  the  fame  perfon  both  a  fuperior  and  an  inferior. 
Solomon,  as  ^zw^of  Ifrael,  was  fuperior  to  his  mo- 
ther :  As  z.Jon  he  was  her  inferior.  In  the  natural 
relation  he  owed  reverence  to  her  ;  In  the  civil  re- 
lation  fhe  owed  obedience  to  him.  When  fhe  in- 
terceded with  the  king  for  Adonijah,  fhe  made  her 
niotion,  not  with  the  authority  of  a  parent^  but 
with  the  duty  of  a  fubje6t.  And  when  fhe  came 
into  his  prefence,  he  received  her,  nat  as  an  ordina- 
ry fubjeft,  but  as  a  parent.  He  rofe  up  to  meet 
her,  bowed  himfelf  to  her,  and  feated  her  on  h.]^ 
right  hand. 

Farther  :  Superiors  as  fuch  owe  a  refpeftto  thofe 
who  are  below  ihem.  They  fhould  be  eafy  of  ac- 
c-cfs,  gentle  in  their  language  and  condefcending  in, 
their  deportment.  Rulers  are  to  be  miniflers  of 
God  for  good  to  the  people  for  whom  they  aft^ — 
the  rich  are  to  di {tribute  to  the  needy — the  ftron^ 
are  to  bear  the  infirmities  of  the  weak — every  one_ 
is  to  pleafe  his  neighbors  for  their  good  to  edification. 
4.  This  mutual  fubmiflion  ought  to  appear  in 
Chrillian  churchts.     It  is  to  the  members  of  the  E- 


SeRM.  XLIII.]       Chriftian  Religion.  585 

phefian  church,  that  this  advice  is  addreffed  ;  and 
all  in  that  particular  charafter  aie  bound  lo  apply 
it.  •  ^     ^ 

Chrift  has  inftituted  a  government  in  his  king- 
dom ;  but  it  is  a  foft  and  perfuaCive,  not  a  violent 
and  compulfive  government.  "  God  is  not  the  au- 
thor of  confufion,  but  of  peace  in  all  churches  of 
the  faints. 

There  is  need  of  mutual  fubmiffion  between 
minijiers  and  the  people  of  their  charge. 

Minifters  are  in  iome  refpe6ls  to  be  fubje£l  to 
their  people.  They  are  not  lords  over  God's 
heritage.  They  have  no  dominion  over  any  man's 
faith  and  confcience.  They  are  to  be  fervants  of 
all  men,  examples  to  believers  and  helpers  of  their 
joy.  Within  the  fphere  of  their  office  they  have 
an  authority  ;  but  it  is  an  authority  given  for 
edification  only  ;  not  for  deftruftion.,  They  are 
to  labor,  not  for  their  own  private  emolument,  but 
for  the  falvation  of  others  ;  and  to  be  made  all 
things  to  all  men,  that  by  all  mean^  they  may 
fave  fome.  They  mufl  not,  indeed,  feek  to  pleafe 
men  by  fervile  compliances  and  temporizing  arts. 
If  they  thus  pleafe  men,  they  are  not  the  fervants 
of  Chrift.  They  may  no  farther  accommodate 
themfelves  to  men,  than  is  confiftent  with  their  be- 
ing under  the  law  to  God. 

They  are  to  feed  the  flock  of  God — that  flock 
efpecially  over  which  the  Holy  Ghoft  has  made 
them  overfeers.  And  while  they  find  fupport  and 
encouragement  in  this  fervice,  they  are  not  to  re- 
linquifii  it  for  worldly  honors  and  emoluments,  nor 
to  negle6l  it  for  the  indulgence  of  eafe,  or  the  ac- 
quifition  of  lucre.  They  are  to  abide  in  their 
calling  ;  to  be  quiet  arvd  do  their  own  bufinefs  j 
not  to  forfake  their  charge,  and  ramble  abroad  un- 
der pretence  of  ferving  other  churches,  and  doing 
more  extenfive  good. 


52^  Duties  of  the  [Szrm.  XLIII. 

On  the  other  hand,  there  are  duties  which  peo- 
ple owe  to  their  minifters.  Thefe  duties  you  will 
find  clearly  dated  hy  St.  Paul.  "Know  them 
who  labor  among  you,  and  are  over  you  in  the 
Lord,  and  admoriifh  you.  Eftcem  them  very  high- 
ly in  love  for  their  works  fake." — '•  Obey  them 
who  have  the  rule  over  you,  and  fubmit  yourfelves, 
for  they  watch  for  your  fouls." — "  Let  him  that  is 
taught  in  the  word,  communicate  to  him  thatteach- 
eth,  in  all  good  things." — **  The  Lord  hath  ordain- 
ed that  they  who  preach  the  gofpel,  fhould  live  of 
the  gofpel."  Brethren,  pray  for  us,  that  the  word 
of  the  Lord  may  have  free  courfe." 

As  minifters  are  not  lords  over  Chrift's  heritage, 
fo  you  are  not  blindly  to  follow  their  opinions, 
not  implicitly  to  obey  their  mandates.  '•  Call  no 
man  your  mafter  on  earth,  for  one  is  your  mafter, 
even  Chrift."  There  is,  however,  a  fubmiffion 
which  you  owe  them.  You  are  to  efteeni  them  in 
their  office,  and  regard  them  as  fervants  of  Chrift, 
and  your  fervants  for  his  fake.  You  may  never 
haftily  receive,  nor  raftily  propagate  an  accufation 
againft  them,  which  might  injure  their  charafter, 
or  obftru6l  their  ufefulnefs  ;  but  you  muft  fup- 
povt  their  ju ft  reputation  both  as  minifters  and  ^s 
men. 

As  they  are  called  to  labor  among  you  in  word 
and  do6lrine,  you  muft  attend  on  their  miniftra- 
tions  with  diligence,  and  receive  the  word  from 
them  with  meeknefs,  and  be  cautious  that  you  im- 
pede not  iis  influence  on  your  own  hearts  by  a  cav- 
illing humor,  arihd  hinder  not  its  elFe6l  on  others  by 
captious  objetlions. 

As  they  are  to  warn  the  unruly,  and  rebuke  op- 
en tranfgrefirors,  fo  you  muft  apply  their  admoni- 
tions as  far  as  they  are  pertinent  to  your  own  cafe, 
2^nd  aid  the  juft  operations  of  thera  on  all  con- 
cerned. 


Serm.  XLIII.]        Chrijlian  Religion,  ^27 

As  they  are  to  inftruft  and  convince  gainfayers, 
fo,  when  you  hear  from  them  a  do6lrine  diverfe 
from  your  former  fentiments,  you  are  to  examine 
it  without  prejudice  ;  and,  if  the  evidence  of  truth 
is  on  their  fide,  fubmit  with  joy  to  the  correftion 
of  your  miflakes.  If,  on  the  contrary,  you  con- 
clude them  to  be  in  an  error,  traduce,  them  not  as 
heretics  ;  talk  not  againft  them  by  the  walls  and 
in  the  doors  of  your  houfes  ;  but  ftate  to  them  the 
grounds  of  your  dilTatisfaftion,  and  by  friendly 
conference,  labor  to  re^lify  their  millake,  or  to  fee 
your  own. 

As  they  are  ambafladors  for  Chrift,  fent  to  open 
the  terms  of  peace,  fubmit  to  thefe  terms,  and  be-- 
come  reconciled  to  God. 

Pray  for  them,  that  utterance  may  be  given  them 
to  fpeak  the  word  boldly,  as  they  ought  to  fpeak. 
Treat  them  witt  fuch  kindnefs,  that  they  may  be 
among  you  without  fear,  while  they  work  the  work 
of  God.  And  as  they  communicate  to  you  fpirit- 
ual  things,  impart  to  ihem  temporal  things  in  fuch 
manner,  that  they  may  purfue  this  work  without 
interruption.  If  religious  knowledge  is  conveyed 
by  the  word  which  they  preach  ;  if  fpiritual 
ftrength  is  increafed  by  the  ordinances  which  they 
adminifter  ;  if  God  has  conftitutcd  them  as  guides 
to  lead  you  in  the  way  to  heaven,  as  paftors  to 
feed  you,  as  watchmen  to  warn  you,  and  as  ftew- 
ards  to  difpenfe  his  gifts  among  you  ;  there  is  then 
every  reafon  why  you  fhould  honor  them  in  their 
office,  fubmit  to  them  in  the  execution  of  it,  and 
pray  for  them,  that  the  word  of  Goc^  may  be  glo- 
rified. 

There  ought  to  be  a  mutual  fubmiffion  among 
the  members  of  the  church.  For  there  is  an  au- 
rhoriiy  given  to  all  coile6Hvely  over  each  particu- 
lar member.  The  church  is  to  infpeQ,  exhort,  ad- 
monifh  and  cenfure  her  members,  as  their  cafes 
may  require  j    and  each   member  is  to  confider 


5a8  Duties  of  the  [Serm.  XLIII* 

himfelf  as  under  her  difcipline  both  by  his  own 
covenant  and  by  Chrill's  command  ;  and  to  this 
difcipHne  he  is  bound  peaceably  to  fubmit,  as  far 
a§  it  is  adminiftered  agreeably  to  the  gofpel. 

Chriftians  are  to  confider  one  another,  that  they 
may  provoke  unto  love  and  good  works-rrto  ftudy 
the  things  which  make  for  the  common  edification 
and  comfort,  and  to  keep  the  unity  of  the  Spirit  in  the 
bond  of  peace.  They  fhould  not  withdraw  them- 
felves  from  the  church  for  every  caufe,  either  for 
fuppofed  errors  in  it,  for  perfonal  diflike  to  the 
paftor,  or  for  difguft  at  a  difcipline,  which  aflFefts 
them  or  their  particular  friends  ;  but' fhould  rath- 
er labor  by  gofpel  means  to  remove  the  caufe  of 
their  offence,  and  to  preferve  the  general  peace. 
^,  In  order  to  this  mutual  fubmijfwn,  there  mull  be 
a-'  Spirit  of  humility.  Thefe  8t.  Peter  places  ia 
connexion.  "  Be  ye  all  fuhje6t  one  to  another, 
^nd  be  clothed  with  humility."  Thi'J;  will  difpofe- 
Chriftians  to  think  foberly  of  their  own  knowledge 
and  goodnefs,  and  in  honor  to  prefer  one  another. 
An  undue  opinion  of  themfelves  is  the  caufe  of  all 
their  alfuming  behavior.  It  is  this,  that  makes, 
them  treat  fuperiors  with  infolence,  equals  with 
rudenefs  and  inferiors  with  contempt,  ft  is  this 
that  makes  them  forward  to  dictate,  and  backward 
tc»  be  advifed  ;  obftinate  in  their  own  ways  and 
impatient  of  control ;  confident  in  their  own  opin- 
ions and  deaf  to  the  voice  of  reafon.  It  is  this  that: 
makes  them  create  imaginary,  and  overrate  real 
injuries  ;  refentful  of  reproof,  and  fcornful  of  in- 
Itruclion.  This  is  the  main  fource  of  contentions, 
and  the  greatefl  Bar  to  reconciliation. 

A  humble  ^  iew  of  ourfelves  will  produce  quite 
contrary  effc-6^s.  This  will  make  us  fwift  to  hear, 
flow  to  fpeak,  open  to  convidtion,  ready  to  retra6t 
our  errors  and  coniefs  oiir  faults,  fiee  to  receive 
advice,  and  prompt  to  acknowledge  a.  kindnels. 
This  will  lead  us  to  gi\-e  honor  where  it  is  due,  to,, 


Serm.  XLIII.3      Chrifiian  Rdigicn,  529 

condefcend  to  men  of  low  eftate,  to  bear  the  in- 
firmities of  the  weak,  and  to  follow  peace  with  all 
men. 

Religion  begins  in  humblenefs  of  mind — in  a 
convi£lion  of  our  own  guilt  and  unworthinefs.  In 
this  convi£lion  we  muft  apply  to  the  mercy  of  God 
in  the  name  of  Jefus  for  pardon,  grace  and  glory. 
In  this  humble  application  of  the  foul  to  God-, 
through  a  mediator,  conGfts  true  and  faving  faith* 
Faith  is  a  meek,  fubmiflive,  peaceable  grace.  It 
begins  in  a  fight  of  ourfelves  as  fifiners,  and  in  a 
view  of  Chrift  as  a  gracious  and  fufficient  Savior. 
The  life  of  the  Chrifiian  is  by  the  faith  of  the  Son 
of  God  ;  and  this  faith  operates  to  increafing  hu- 
mility, condefcenfion  and  love.  The  nearer  he 
keeps  to  Chrift,  the  more  he  will  learn  from  him, 
and  the  more  he  will  be  aflimilated  to  him  who  is 
meek  and  lowly.  The  flronger  is  his  faith,  the 
deeper  will  be  his  humiliation,  and  the  more  ar- 
dent and  difFufive  his  love.  *'  Let  us  therefore 
purify  our  fouls  in  obeying  the  truth  through  the 
Spirit  unto  unfeigned  love  of  the  brethren  ;  and 
love  one  another  with  a  pure  heart  fervently,  as 
becomes  thofe  who  are  born  of  incorruptible  feed, 
even  by  the  word  of  God,  which  liveth  and  abid- 
eth  forever." 


^^ 


m^ 


SERMON     XLIV. 


EPKESIANS  V.  22—- 33. 


Wives  fuhmit  yoiirfdves  to  your  own  hujbands  as  unl6 
the  Lord ;  for  the  hujband  is  the  head  of  the  wifey 
even  as  Chrijl  is  the  head  of  the  church  ;  and  he  is 
the  Savior  of  the  body.  Therefore  as  the  church  is 
fubjed  to  Chrifl,  fo  let  the  wives  be  to  their  ozuft 
hujbands  in  eveiy  thing, 

Hufbands,  love  your  wives,  even  as  Chrifl  alfo  loved 
the  church,  and  gave  himfelf  for  it,  that  he  might 
fanBfy  and  cleanfe  it  rviih  the  wafhing  of  water  by 
the  word,  that  he  might  prtfent  it  to  hiinfelf  a  gloria 
ous  church,  not  having  fpot  or  wrinkle  or  any  fuck 
thing,  but  that  itfhould  be  holy  and  without  blemifh. 
So  ought  men  to  love  their  wives,  as  their  own  bo^ 
dies : — He  that  loveth  his  wife  loveth  himfelf ; — 
for  no  man  ever  yet  hated  his  ownflefh,  but  nourifk- 
eth  and  cherifieth  it,  even  as  the  Lord  the  church  s 
for  we  are  members  of  his  body,  ofhisflefh  and  of 
his  bjijies.  For  this  caufefhall  a  man  leave  his  fath- 
er and  his  motherland  fJiall  be  joined  to  his  viife,  and 
they  twojhall  be  oneflejh.     This  is  a  great  myfitry  ; 


Serm,  XLIV.]         Chrijlian  Religion*  531 

but  Ifpeak  concerning  Chrijl  and  the  church.  Ntv* 
crthelefs,  let  every  one  of  us  in  particular  fo  love  his 
wife,  even  as  himfelf  ;  and  the  wife  fee  thatfhe  reV' 
crence  her  hufband. 


1  HE  Apoftle  having,  in  the  preced- 
ing part  of  this  epiftle,  ftated  and  inculcated  the 
various  duties,  which  Chriftians  more  generally 
owe  to  one  another,  comes  now  to  the  confidera- 
tion  of  the  relative  and  domeftic  duties. 

In  the  words  juft  read,  he  particularly  explains 
and  powerfully  urges  the  duties  of  the  conjugal  re- 
lation. 

As  this  is  the  firft,  fo  it  is  the  mofl  important  re- 
lation, that  ever  exifted  in  the  human  race  ;  and 
the  obligations  arifing  from  it,  ought  to  be  ferioufly 
confidered  and  facredly  regarded.  The  happinefs 
of  the  relation,  its  ufefulnefs  to  civil  and  religious 
fociety,  the  honor  of  the  family,  the  education  of 
children,  and  the  intereft  of  religion  in  the  world, 
much  depend  on  the  prudent  and  faithful  difcharge 
of  the  duties  which  the  hufband  and  wife  owe  to 
each  other.  Of  thefe  duties,  there  is  no  paifage  in 
fcripture,  which  gives  a  clearer  view  dian  this  be- 
fore us.  But  while  we  attend  to  this,  we  fhall  nat- 
urally introduce  other  paffages  relative  to  the  fame 
fubjeft. 

You  will  here  obferve, 

That  there  are  fome  duties  which  thefe  correlated 
owe  to  each  other  in  common. 

That  there  are  fome  particularly  incumbent  on  the 
wife  toward  her  hufband.      And,   « 

That  there  are  fome  efpecially  incumbent  on  the 
hufband  toward  his  wife. 

Thefe  feveral  obligations  I  fhall  explain  ;  and 
fhall  alfo  apply  in  their  place  the  argument^  which 
the  apoftle  ufes  to  enforce  them. 


53^  £>utiesofthe        [SerM.  XLlV. 

I.  I  begin  with  thofe  which  are  common  to  both 
the  correlates. 

The  hufband  and  wife  are,  in  fome  refpe£ls,  <»- 
quals.  Hence  there  are  feveral  duties  alike  incum- 
bent on  both.  The  Apoftl6,  alluding  to  the  union 
of  the  firft  pair,  and  to  the  firfl  inflitution  of  mar, 
riage,  fays,  '*A  man  (hall  leave  his  father  and  moth- 
er, and  fhall  be  joined  to  his  wife,  and  they  two 
fliall  be  onejlejk" 

This  relation  is  founded  in  mutnal  confent ;  and 
the  confent  does,  or  ought  to  proceed  from  mutual 
atfedion,  and  to  be  preferved  by  mutual  kihd- 
nefs. 

As  thefe  relatives  are  one,  and  have  one  com- 
mon intereft,  they  ought  to  a£l  with  an  undivided 
concern  for  the  happinefs  of  the  family. 

Being  one  flefti,  they  are  to  dwell  together  as 
beirs  of  tlic  grace  of  life.  The  hufband  is  not  to 
put  away  his  wife,  nor  fhe  to  depart  from  him. 

They  are  alike  bound  to  mutual  fidelity  and  a 
chafte  converfation.  They  are  to  avoid,  not  only 
the  grofs  violations  of  the  conjugal  vow,  but  that 
light  behavior  and  wanton  language,  which  indi- 
cate an  impure  mind,  or  which  might  infenfibly 
transfer  the  affeftions  to  an  unlawful  obje6l,  or 
create  the  fufpicion  of  a  wandering  defire. 

Th-ey  are  under  equal  obligations  to  ftudy  each 
other's  peace  and  comfort,  to  take  part  in  each  oth* 
er's  pains  and  diftreflfes,  to  affill  in  each  other's  du- 
ties and  fervices,  and  to  fupport  each  other's  repu- 
tation  and  honor.  Every  thing  of  this  kind  13 
comprifed  in  the  Apoftle's  direftion,  *'  To  render 
to  each  other  due  benevolence."      '= 

The  inftru6lion  and  education  of  their  children 
and  domeflics  ;  the  giving  and  receiving  of  feafon*i 
able  advice  ;  and  praying  with  and  for  one  anoth- 
er, are4utips  common  to  both,  and  implied  in  that 
expreffion  of  St,  Peter,    '*  that  they  live  together  as 


Serm.  XLIV.]        Chrijiian  Religion,  533 

heirs  of  the  grace  of  life,  that  fo  their  prayers  may 
not  be  hindered." 

II.  There  are  fome  duties  peculiarly  incumbent 
on  the  wife.  Thefe  the  Apoflle  expreffes  by  the 
terms  fiibmij/ion,  rtverence.,  obedience  and  fubjeciion. 

*'  Wives  fubmit  yourfelves  to  your  own  huf- 
bands,  as  unto  the  Lord — for  the  hufband  is  the 
head  of  the  wife,asChrift  is  the  head  of  the  church. 
As  the  church  is  fubje£l  to  Chrift,  fo  let  the  wives 
be  to  their  hufbands  in  every  thing.  Let  the  wife 
fee,  that  (he  reverence  her  hufband." 

He  cannot  intend,  that  the  wife  in  every  thing 
fhould  yield  an  implicit  obedience  to  her  hufband, 
as  the  church  to  Chrifl ;  but  only  that  (he  fhould 
be  fubje6i  to  him  in  all  things  agreeable  to  the  will 
of  Chrifl.  So  he  ftates  her  obedience  in  his  epii"- 
tle  to  the  Coloffians,  "  Wives  fubmit  yourfelves 
to  your  own  hufbands,  as  is  fit  in  the  Lord/' 

The  hufband,  though  the  head  of  the  wife,  is  not 
to  treat  her  as  a  menial  fervant,  and  exaft  from  her 
an  unlimited  fubjediion.  This  is  toafTume  an  au- 
thority, which  Chrifl  has  not  communicated  to 
him.  Both  fhould  aft,  as  having  one  foul,  and 
combine  their  influence  in  the  government  of  the 
houfehold.  But  when  there  happens  a  diverfity  of 
fentiment,  and  neither  can  impart  convi6lion,  the 
obligation  to  recede,  doubtlefs  lies  fir fl  on  the  wo-- 
man. 

The  Apoftle  fays,  *'  The  woman  ought  hot  to 
ufurp  authority  over  the  man,  but  to  be  in  filence 
with  all  fubje6lion."  For  this  he  afligns  feveral 
reafons.  He  fays,  "Adam  was  firit  formed,  and 
then  Eve."  He  therefore  had  a  natural  precedence. 
*'  The  man  is  not  of  the  woman,  but  the  woman  of 
the  man,"  being  formed  out  of  him,  and  made  of 
his  flcfh  and  bone.  "  Neither  was  the  man  creat- 
ed for  the  woman,  but  fhe  for  the  man,"  to  be  an 
help  meet  for  him.  "And  Adam  was  not"  firft 
"deceived,"  and  drawn  into  the  apoflacy,  "  but  the 
L  L 


534  Duties  of  the  [Serm.  XLIV. 

woman   being   deceived  was"    firft    **  in  the  tranf- 

greffion."     For  this  cauTe  God  ordered,  that   '■  her 

defire  fliould  be  to  her  hufband,and  he  fhould  rule 

over  her." 

'     But  the  reafon  alledged,  in  the  text,  for  this  fub- 

jeftion,  is    the  example  of   the  church.     The  firil 

marriage    was  an  emblem    of   the   union   between 

Chrill  and  his- church.     As    ihe    woman  was  bone 

of   man's  bone,  and  tlefh  of  his  flefh,    fo   "  we  are 

members  of  Chrift's  body,    of   his  flefh  and  of   his 

bones."     And  the  ancient  infliiudon,   "  They  two 

{hall  be  one  flefli,"    was    a    myflical  reprelentation 

of  this  fpi  ritual  relation. 

NoAv  fince    the    church  is  fubjeO;  to  Chriil,    the 

woman    ought  to  be  fubjett  lo  her   hufband,    who, 

by  Chriil's  authority, 'is  conllituted  her  head, 

A  familv   fliould    refemble    a    church  in  union, 
•'.  .       . 

peace  and  fuboidination.     In  a  church  there  could 

be  no  edificaiion,  if  there  were  no  government ; — 
neither  in  a  family  could  there  be  order,  if  there 
were  no  head.  Lither  of  them,  without  rule,  mud 
be  diffolved,  or  live  in  perpetual  difcord.  Chiiil 
is  the  head  of  the  church  ;  and  all  its  members  are 
bound  to  obey  the  government  which  he  has  infti- 
tuted.  The  hufband,  under  him,  is  ruler  in  his 
own  houfe  ;  and  when  he  governs  it  according  to 
the  laws  of  Chrill,  all  the  members  are  to  be  fub- 
jc8,  to  him.  Thus  the  family  will  become  a  little 
church;  and,  being  edified  in  knowledge  and  vir- 
tue, will  grow  into  a  meetnefs  to  join  the  general 
alTembly  and  church  of  the  firft  born,  whofe  names 
are  written  in  heaven. 

The  honor  and  interefl  of  religion  require,  that 
wives,  by  a  cheerful  fubordination.  cooperate  with 
their  hufbands  in  all  the  important  concerns  of  the 
houfehold,  and  in  the  nurtuie,  education  and  gov- 
ernment of  the  dependent  members.  Hence  this 
direction  of  Paul  to  Titus,  "Charge  them  to  be  fo- 
ber,  to  refpeCt  their  hufbands,    to  love  their  chil- 


*SkRAi.  XLIV.]         Chrijlian  RtUgion.  535 

dren,  to  be  difcreet,  chafte,  keepers  at  home,  good, 
obedient  to  their  hufbands,  that  the  word  of  God 
be  not  blafphemed  ;"  or  that  the  gofpel  be  not  re- 
proached among  Heathens  by  means  of  the  confu- 
fions  and  diforders  in  chriftian  families.  We  pro- 
ceed, 

III.  To  confider  the  duties  of  hufbands  to  their 
wives.  Thefe  the  Apoflle  exprelTes  by  the  word 
Love. 

Under  this  word  he  compiifes  all  thofe  kind  of- 
fices, which  love,  in  fo  intimate  and  tender  a  con- 
nexion, will  naturally  diftate.  Love  here  (lands 
oppofed  to  Iharpnefs  and  feverity.  "  Hufbandsi 
love  your  wives,  and  be  not  bitter  againft  them." 
—-Though  the  wife,  by  the  order  of  creation,  the 
manner  of  the  apoftacy,  and  the  injunftions  of  the 
gofpel,  is  bound  to  obey  j  yet  the  hufband  is  not 
warranted  to  exercife  an  arbitrary  authority.  He 
is  to  maintain  his  fuperiority  with  gentlenefs,  al- 
ways confidering  his  wife  as  his  affociate,  clofely 
allied  to  him  by  the  ftrongeft  bonds  of  friendfhip 
and  intereft.     "He  muft  not  be  bitter  againft  her." 

'  This  is  a  metaphor  taken  from  the  difgull  excited 
by  bitter  objefts  of  tafte.  He  Ihould  not,  by  a 
peevilh,  morofe  and  haughty  carriage,  render  him- 
felf  ungrateful  and  ofFenfive  to  her,  like  wormwood 
to  the  mouth.  He  Hiould  not  be  provoked  to 
wrath,  averfion  and  upbraiding  by  her  trivial  im- 
perfeftions  and  accidental  failings,  as  the  ftomach 
is  provoked  to  difguft  by  loathfome  food.  The 
near  connexion  between  the  parties  renders  that 
language  and  behavior  bitter,  which,  in  other  cir- 
fcumftance^,  would  be  indifferent.  The  malice  of 
an   enemy    may  make  little  impreffion,   when    the 

>  toldnefs  of  a  friend  would  be  deeply  felt.  Ill  uf- 
age  from  a  ftranger  may  excite  anger  ;  but  from, 
a  near  relative  it  awakens  the  tendereft  fenfationS 
of  grief.  What  chiefly  wounds  in  fuch  cafes  is 
the  defeat  of*  our  expectations.  We  love,  and 
L  L  2 


53^  Duties  of  the         [Serm.  XLIV. 

would  be  beloved ;  we  efteem,  and  would  be  efteem- 
ed.  But  tailing  of  thefe  returns,  we  are  afflifted 
and  difconfolate.  The  reafon  why  harih  words 
and  unkind  ufage  are  fo  peculiarly  grievous  in  near 
relations,  is  becaufe  they  are  fo  little  expefted,  and 
fo  entirely  unmerited.  The  mind  is  full  of  other 
hopes,  and  is  furprized  to  find  them  deceived.—— 
When,  inllead  of  gentlenefs,  condefcenfion  and  af- 
fability, the  wife  only  meets  with  fallen  referve,  of 
ungenerous  upbraidings,  her  tender  feelings  are 
deeply  wounded.  A  tongue  thus  whet  is  keenet 
than  a  fword.  Such  fharpened  words  pierce  deep* 
er  than  an  arrow. 

The  Apoftle  Peter  dire6ls  the  hufband  "  to  dwell 
with  the  wife  according  to  knowledge,  giving  hon- 
or to  her,  as  to  the  weaker  vefTel" — to  treat  her 
with  lenity  and  foftnefs,  as  veffels  of  finer  mould 
and  weaker  contexture  muft  be  handled  with  circ 
and  tendernefs — -to  regard  her  as  an  intimate  friend 
— to  fupport  her  authority  in  the  houfehold — to 
proteft  her  perfon  from  infults — to  uphold  her  rep* 
utation — to  feel  for  her  pains  and  injuries — to  place 
confidence  in  her  difcretion  and  fidelity — and  to 
render  her  condition  eafy  and  happy. 

*'  Whoever  confiders  to  what  peculiar  difficulties 
and  trials  God  has  fubjefted  this  part  of  the  human 
fpecies,  both  by  the  tendernefs  of  their  frame,  and 
by  the  lot  alfigned  them,  will  fee  himfelf  bound  to 
treat  his  wife  with  gentlenefs^  and  to  fuftain  her 
under  all  her  infirmities.  And  if  he  farther  con- 
fiders, of  what  nfe  fuch  a  friend  is  in  all  the  chang- 
es of  life — what  folace  in  health,  comfort  in  fick- 
ii^h,  and  relief  in  diftrefs  her  good  offices  afford 
him— ^and  what  peculiar  burdens  fall  to  her  fhare 
in  the  nurture  and  education  of  children,  he  will 
find  himfelf  bound,  in  point  of  juflice  and  grati- 
tude, to  fludy  her  bappinefs  ;  and  will  feel  the 
•propriety  of  thofe  divine  precepts,  which  require 


Seivm.  XLIV.]         Chrifiian  Religion*  537 

him  to  love  his  wife,  and  give  her  honor  as  the 
more  tender  veffel." 

But  this  brings  me,  to  confider  the  reafons  aL 
ledged  why  the  hufband  fhould  love  his  wife. 

One  argument  is  the  example  of  Chrift.  "  Huf- 
bands,  love  your  wives,  as  Chrift  loved  the  church." 

One  end  of  Chrifl's  appearance  in  the  flefti  was 
to  fet  us  an  example  of  our  duty.  As  he  never 
fuftained  the  tender  domeftic  relations,  he  could 
not  exhibit  a  dire6l  example  of  the  duties  refulting 
from  them.  But  then  his  relation  to  the  church  is 
fo  (imilar  to  that  fubfifting  between  hufband  and 
wife,  that  the  latter  is  often  compared  to,  and  illuf- 
trated  by  the  former.  He  is  called  the  bridegroom, 
and  his  church  the  bride.  Hence  his  love  to  the 
church  is  improved  as  an  argument  to  enforce  on 
huflbands  the  duties  which  they  owe  to  their  wives. 

Having  mentioned  the  love  of  Chrift,  the  Apoftle 
fo  ftrongly  feels  the  argument,  that  he  expatiates 
and  enlarges  upon  it.  "  Chrift,  loved  the  church 
and  gave  himfelf  for  it."  Greater  love  hath  no  man 
than  this,  that  a  man  lay  down  his  life  for  his  friend  ; 
but  Chrift  commended  his  love  toward  us,  in  that, 
while  we  were  enemies,  he  died  for  us.  He  has 
purchafedfor  himfelf  a  church  with  his  own  blood. 
He  has  redeemed  her  from  bondage,  introduced  her 
into  a  ftate  of  freedom,  and  admitted  her  to  an  in- 
timate communion  with  himfelf. 

He  gave  himfelf  for  the  church,  "  that  he  might 
fan€lify  and  cleanfe  it  with  the  wafliing  of  water  by 
the  word."  The  great  end  for  which  he  brings  u& 
into  the  church  is,  that  we  might  be  fanftified.  In 
order  to  our  fanflification,  he  has  appointed  his 
word  and  ordinances,  which  we  are  to  attend  upon, 
with  this  view.  The  work  of  the  Spirit  in  our 
fandification  is  not  immediate,  but  by  his  word 
and  ordinances.  And  it  is  only  in  our  attendance 
on  thefe,  that  we  obtain  his  fandifying  grace.  Do 
not  then  imagine,  that  you  ought  to  abfent  your*, 
L  L  3 


53^  Duties  of  ih;  [Serm.  XLIV, 

felves  from  the  church,  until  you  are  fan6lified — 
that  you  are  firft  to  become  holy,  and  afterward  to 
attend  on  the  inftitutions  of  Chrift  as  evidences  that 
j'ou  are  holy.  But  remember  that  "  Chrift  gav-e 
himfelf  for  the  church,  that  he  might  cleanfe  it 
with  the  wafhing  of  water  by  the  word, and  thus  fi- 
nally prelent  it  to  himfelf  a  glorious  chuich,  not 
having  fpot  or  wrinkle,  or  any  fuch  thing." 

In  the  prefent  ftate  there  will  be  fome  fpots  and 
wrinkles  in  the  church.  There  will  be  in  ir  fome 
itnfanflified  members;  and  the  faints  themfelves 
will  be  fan6lified  only  in  part.  But  in  the  future 
ilate,  the  church  will  be  perfe6llv  cleanfed.  Hypo- 
crites will  be  utterly  excluded,  and  the  faints  will  be 
fanflified  wholly. 

Chrift  has  given  his  word  and  ordinances,  that  by 
them  his  body  may  be  edified,  and  that  we  all  may 
come  in  the  unity  of  the  faith  and  of  the  knowledge 
of  the  Son  of  God  unto  perfefcl  men,  unto  the  meaf- 
ure  of  the  ftature  of  the  fulnefs  of  Chrift. 

This  example  teaches  us,  that  Chriftians  ought 
to  love  one  another — to  bearone  another's  burdens, 
forgive  each  other's  offences,  and  affift  each  other 
in  thofe  fpiritual  exercifes,  which  are  preparatives 
for  heaven.  It  teaches  us,  that  hufbands  are  efpe- 
cially  bound  to  love  their  wives,  and,  by  fuch  kind 
offices,  to  exprefs  their  love  to  them.  This  is  to 
love  them,  as  Chrift  loved  the  church. 

Another  reafon  for  this  love  in  the  conjugal  re- 
lation is,  that"  whofo  loveth  his  wife,  loveth  him- 
felf." The  parties  are  one  flefti,  and  have  one  in- 
tereft  ;  and  "  no  man  hates  his  own  flefti,  but  nour- 
ifiies  and  cherifhes  it."  Every  diftionor  or  injury, 
which  a  man  does  to  fo  intimate  a  relative,  recoils 
on  himfelf.  He  muft  eventually  fuffer  it.  His 
peace,  reputation  and  profperity  greatly  depend  on 
the  virtue,  difcvetion,  ferenity  and  contentment  of 
his  wife.  If  therefore  he  loves  him.felf,  he  ougl^t 
iq  love  her,  to  bear  her  burdens,  relieve  her  diftrefv 


Serm.  XLIV.J       Chrijlian  Religion.  539 

es,  contribute  to  her  cheerfulnefs,  encourage  her  vir- 
tues, difcover  a  fatisfaflion  in  her  difcreet  behavior, 
and  joyfully  accept  her  friendly  affiftance  in  the 
government  of  the  family,  and  in  the  management 
of  their  common  concerns.  In  cafes  of  trircon- 
duft,  he  ought  not  to  upbraid  with  feverity,  but  to 
expoflulate  with  tendernefs.  And  in  cafes  of  dif- 
ference in  opinion,  he  ought  not  to  oppofe  with 
haughtinefs,  but  either  to  convince  by  reafon,  or 
diflent  with  moderation. 

The  happinefs  of  a  parent  depends  much  on  the 
virtuous  manners  of  his  children  ;  and  their  virtue 
will  greatly  depend  on  union  in  the  heads  of  the 
houfehold.  This  union  can  be  preferved  only  by 
a  mild  and  difcreet  carriage  toward  each  other.  If 
the  hufb'^nd  is  the  head  of  the  wife,  the  peace  of 
the  family  will  chiefly  lie  with  him.  If  he  exne6fs 
fubmiffion  from  her,  let  him  fill  his  fuperior  ftation 
with  fuch  virtue  and  wifdom,  as  to  obtain  it  with- 
out controverfy.  Submiflion  is  then  moft  eafil^y 
gained,  when  it  is  moft  obvioufly  merited.  ]f  there 
is  no  prudence,  dignity  or  virtue  in  the  condu6^  of 
the  man,  he  has  little  reafon  to  expeft,  and  lets 
right  to  claim  a  cheerful  obedience  from  his  wife. 
— The  man  who  afts  worthily  in  his  place  at  the 
head  of  a  family,  will  feldom  need  to  enter  into  a 
debate  for  fuperior  authority.  It  will  ufually  be 
yielded  without  reluftance. 

The  fimilitude,  which  the  Apoftle  here,  and  ia. 
divers  other  places,  draws  between  a  family  and  a 
church,  fugg€fl.s  to  us  that  religion,  in  every  fami- 
ly, ihould  be  an  obje£l  of  principal  regard;  for 
without  this  the  refemblance  will  not  hoId«  It  is 
only  the  rehgious  hufband  who  governs  his  fami- 
ly, as  Chrift  governs  the  church.  It  is  only  the 
religious  wife,  who  obeys  her  hufband,  as  the 
church  obeys  Chrift.  Where  the  fpirit  of  religion 
reigns  in  both,  the  union  will  be  eafy,  and  theii: 
joint  government  will  have  efficacy. 
L  L  4 


Q4<>  Duties  of  the  [Serm.  XLIV. 

As  a  family  fiiould  refemble  a  church, fo  it  ought 
to  be  fubordinate  to  the  church ;  and  the  church 
fhould  affill  in  the  government  of  it. 

Parents  (hould  early  dedicate  their  children  to 
Chrift;  for  he  has  faid,  "  Suffer  little  children  to 
come  to  me,  and  forbid  them  not,  for  of  fuch  is  the 
kingdom  of  heaven."  They  fhould  educate  their 
children  for  him  and  feek  his  bleffing  upon  them. 
They  fhould  inflruct  them  in  his  religion  and  ex- 
emplify it  to  them  in  their  own  daily  converfation. 
They  fhould  aflill  their  children  in  their  devotions, 
and  require  their  attendance  on  the  flated  worfhip 
of  the  family.  And,  when  they  arrive  to  proper 
age,  parents  fhould  encourage  their  approach  to 
the  ordinances  of  Chrifl  in  his  church,  that  thereby 
they  may  be  fan6lified  and  made  meet  for  the 
thurch  which  is  above. 

If  families  were  as  little  churches,  the  church 
would  receive  from  them  continual  aceeffions;  new 
members  would  be  added  to  it,  and  Chrifl's  houfe 
would  be  full. 

The  decline  or  revival  of  religion  will  ufually 
keep  pace  with  the  negleft  or  fupport  of  family  or- 
der and  difcipline.  And  the  maintenance  of  fami- 
ly religion  depends  on  nothing  more  than  the  union 
of  the  heads.  If  with  them  there  is  flrife  and  con- 
tention, the  houfe  will  be  filled  with  confufionand 
every  evil  work.  If  they  are  divided  in  their  o- 
pinions,  and  embittered  in  their  feelings ;  if  they 
look  on  each  other  with  jealoufy  and  diflruft  ;  if 
they  frequently  fall  into  paflionate  altercations  and 
difputes ;  if  the  wife  pays  no  regard  to  her  huf- 
band's  pleafure,  and  he  puts  no  confidence  in  her 
difcretion  ;  prayer  will  be  hindered,  or  performed 
without  devotion.  For  how  can  they  unite  in 
prayers  and  praifes  to  God,  who  unite  in  nothing 
elfe,  and  are  become  more  diflant  in  affeftion,  than 
if  they  never  had  been  made  one  flefh.  ^ow  can 
they  command  obedience  from  their  children,  whq 


Serm.  XLIV.]         Chrijlian  Religion, 


54t 


appear  to  have  no  government  of  themfelves  ?— 
How  can  they  form  their  domeftics  to  virtue,  who 
exhibit  an  example  inconfiftent  with  virtue,  and 
fhew  themfelves  to  be  wanting  in  a  moft  capital 
branch  of  religion  ? 

Let  us,  then,  who  ftand  in  this  connexion,  by- 
reciprocal  love  and  good  offices  honor  our  profef- 
Con  and  promote  each  other's  happinefs,  as  being 
heirs  together  of  the  grac«  of  life.  Then  our  pray- 
ers will  not  be  hindered. 


'^"^^ 


SERMON      XLV. 


EPHESIANS  vi.  i,  2,  3,  4. 

Children^  olfy  your  parents  in  the  Lord,  for  this  is 
right.  Honor  thy  father  and  mother,  which  is  the 
Jirjl  commandment  with  promije,  that  it  may  bt 
well  with  thee,  and  thou  mayejl  live  long  on  the  earth. 
And  ye  fathers,  provoke  not  your  children  to  wrath  ; 
but  bring  them._  up  in,  the  nurture  and  admonition  of 
the  Lora> 

In  thefe  words  the  Apofile  ftafes  the 
duty  of  children  to  their  parents,  and  the  duty  of 
parents  to  their  children. 

We  will  confider  them  diftin6lly.     Firft. 

The  Apofile  addrefles  himfelf  toc/u7c?rcnin  an  ex-^ 
hortation  to  obey  and  honor  their  parents.  "Obey 
your  parents  in  the  Lord  ;"  or  in  compliance  with 
the  command  of  the  Lord,  which  fays,  "  Honor 
thy  father  and  mother."  To  enforce  this  exhort- 
ation he  reminds  children,  that  the  command  to, 
*' honor  their  parents,"  is  diftinguijOhed  from  the 
others  by  a  particular  promife  of  the  divine  favor, 
"This  is  the  firft  commandment  with  promife." — ■ 
The  promife  is,  "  Thou  {halt  live  long  on  the- 
earth."  This  promife  the  Apoftle  interprets,  not; 
as  confined  to  temporal  profperity,  nor  yet  as  ab- 
folutely  infuiing  long  life  ;   but   as    fignifying   in. 


Serm.  XLV.]         Chrijlian  Religion*  5^43 

general,  that  "  it  fliall  be  well  with  them  •  "or  that 
God  will  bellow  on  them  fuch  things,  as  his  per- 
fect wifdom  fees  to  be  beft  for  them.  "Obey  your 
parents — for  this  is  right."  It  is  plainly  reafona- 
ble  in  itfelf  and  acceptable  to  God,  that  children, 
who  are  young  and  inexperienced,  weak  and  de-, 
pendent,  ftiould  honor  and  obey  thofe  who  natur- 
ally care  for  them,  who  are  charged  with  their  fup- 
port  and  education,  and  whofe  fuperior  wifdom 
and  riper  experience,  enable  them  to  judge  for  their 
children  better  than  children  can  judge  for  them- 
jTelves. 

The  obedience  and  honor  ;  which  children  owe 
to  their  parents,  comprife  feveral  things,  which  are 
of  great  importance  in  this  relation. 

1.  Children  owe  to  their  parents  an  inward  af- 
jfeBion  2knd  regard. 

Their  obedience  fhould  flow  from  hve,  gratitude 
and  e fie  em. 

Without  a  correfpondent  principle  in  the  heart, 
external  tokens  of  honor  are  of  little  value.  The 
love  which  parents  bear  to  their  children  entitles 
them  to  reciprocal  affetlion. 

Confider,  you  who  are  young,  in  what  various 
ways  your  parents  have  exprelTed  and  continue 
ftill  to  teftify  their  regard  for  you.  They  have 
fupplied  the  wants  of  your  he'.plefs  infancy  ; — 
watched  over  the  motives  of  your  heedlefs  child- 
hood, and  guided  the  fteps  of  your  giddy  and  un- 
thinking youth.  They  have  fpared  no  pains  to 
inform  your  minds  and  regulate  your  manners,  to 
rear  you  to  manhood,  and  mould  you  to  virtue. — 
They  have  anxioufly  attended  you  in  times  of 
ficknefs,  and  trembled  for  you  in  hours  of  danger. 
And  your  happy  return  to  health  and  fafety  has 
filled  their  hearts  with  joy,  and  their  mouths  with 
praife.  You,  who  have  feen  a  brother  or  a  fitter 
wrapt  in  the  funeral  fhroud,  have,  at  the  fame  lime, 
witnefred    the   anguifli   of  your   parents.       Such 


544  D-utiesa/tke  [Serm.  XLV. 

would  have  been  their  anguifh,  had  the  fame 
ihroud  embraced  your  cold  lirabs.  How  are  they 
diftrefled,  when,  by  your  unworthy  behavior,  you, 
bring  fhame  and  difhonor  on  yourfelves  !  What 
pleafure  fills  their  fouls,  when  they  fee  you  ini- 
proving  in  knowledge  and  goodnefs,  and  riftng  to 
reputation  and  efteem !  All  their  worldly  labors 
and  cares  have  your  welfare  and  honor  for  their 
principal  objeft.  Their  earthly  hopes  and  prof- 
pe6is  are  in  you. 

Can  you,  my  young  friends,  think  ferioufly  on 
thefe  inftances  of  your  parents  regard  and  aflPedlion, 
and  not  feel  yourfelves  bound  to  return  love  for 
love  ?  You  love  thofe  companions,  who  affociate 
with  you  in  your  amufements  and  diverfions. — r 
Can  you  be  indifferent  to  your  parents,  who  daily 
employ  their  time,  ftrength  and  thoughts  in  pro- 
moting your  comfort  and  welfare,  and  in  laying  a 
foundation  for  your  honor  in  this  world,  and  your 
happinefs  in  the  next  ? 

If,  at  any  time,  you  feel  uneafy  under  the  re. 
ftraints,  which  they  lay  upon  you,  confider,  whether 
they  have  not  given  you  full  proof  of  their  benevo- 
lence ;  and  believe  that  thefe  reftraints  are  kindly 
intended. 

2.  You  are  to  honor  your  parents  by  external 
tokens  of  refpe^l. 

Solornon,  though  his  regal  dignity  raifed  him 
fuperior  to  all  around  him,  yet  forgot  not  the  hon- 
or due  to  a  parent.  When  his  mother  approached 
him,  he  rofe  to  meet  her,  and  bowed  himfelf  tQ 
her,  and  placed  her  on  his  right  hand. 

The  natural  fuperiority  of  your  parents,  and  the 
important  relation  which  they  bear  to  you,  oblige 
you  tobe  fubmiffive  in  your  carriage,  dutiful  in 
your  manners,  and  refpeftful  in  all  that  you  fpeak 
to  them  in  their  prefence,  or  fay  concerning  them 
in  their  abfence. 


SsRM.  XLV.]         Chrijlian  Religion.  545 

There  is  nothing  which  ftiocks  us  more,  than  to 
fee  a  youth  behave  toward  his  parents  with  info- 
lence,  or  to  hear  him  treat  their  characters  with 
derifion, 

Never,  my  children,  never  expofe  the  fecret 
failings  of  a  parent.  You  will  thus  bring  difhonor 
on  yourfelves,  and  on  the  family.  If,  at  any  time, 
you  fliould  have  occafion  to  mention  fome  public 
inftance  of  his  mifcondu6t,  fpeak  with  prudent 
caution  and  tendernefs — with  filial  grief  and  con- 
cern I  not  in  a  way  of  ridicule,  mockery  and  con- 
tempt. The  impiety  of  Ham  in  deriding  his  fa- 
ther's mifcarriage,  brought  on  him  a  lafting  curfe  ; 
while  the  filial  dutifulnefs  of  the  other  fons,  in  en- 
deavoring to  conceal  his  fliame,  entailed  a  bleffing 
on  them  and  their  pofterity. 

3.  You  are  to  o^ijy  the  juft  commands  of  your 
parents. 

"  Obey  your  parents  in  the  Lord,"  You  arc 
to  honor  God  as  fupreme,  and  them  in  obedience 
to  him.  "  If  any  man  love  father  or  mother  more 
than  me,"  fays  our  Lord,  "  he  is  not  worthy  of 
me."  If  a  parent  ftiould  enjoin  any  thing  contra- 
ry to  the  will  of  God,  you  cannot  be  bound  to  o- 
bey  :  For  the  authority  of  God,  and  the  obliga- 
tions of  virtue  are  always  fuperior  to  the  com- 
mands of  men.  "  Obey  your  parents  in  all  things  ;'* 
fays  the  Apollle,  "  for  this  is  well  pleafing  to  the 
Lord."  You  muft  make  it  your  firft  aim  to  pleafe 
God;  and,  in  all  things  agreeable  to  his  will,  you 
muft  be  obedient  to  them.  In  matters,  of  which  you 
are  not  competent  to  form  a  judgment,  you  muft 
fubmit  to  their  authority,  and  confide  in  their  fu- 
perior wifdom.  If  in  thefe  cafes  you  err,  the  er- 
ror will  be  to  them,  not  to  you. 

You  fhould  obey  them  cheerfully,  without  com- 
plaining, or  anfwering  again — without  evading  or 
fliifting  off  their  orders.  For  this  you  have  the 
example  of  Chrift,  who,  in  his  youth,  waS'  fubjeSt 


54^  Duties  of  the  [Serm.  XLVo 

to  his  parenis.  There  is  a  particular  curfe  de- 
nounced againft  the  child,  "  whofe  eye  mocketh  at 
his  father,  and  defpifeth  to  obey  his  niother." 

4.  You  are  not  only  to  obey  their  exprefs  com- 
tnands,  while  you  are  under  their  authority,  but 
to  receive,  with  decent  and  humble  regard,  the  in- 
llraftions,  counfels  and  reproofs,  which  they  may 
fee  fit  to  communicate  afterward.  From  their  agC 
and  experience  you  may,  perhaps,  derive  fome  real 
benefit,  as  long  as  they  (hall  live.  Though  their 
aui-horicy  will  be  fuperfrded  by  your  maturity,  yet 
iheir  afFeQion  for  you  and  relation  to  yoU  w'ill  be 
terminated  only  by  death.  Never,  therefore,  rejeft 
with  contempt  their  grave  advice  or  ferious  re- 
buke ;  but  hear  it  with  attention,  examine  it  with 
calmnefs,  apply  and  obey  it,  as  far  as  reafon  will 
juftify.  "  A  wife  fon  heareth  a  father's  inftruc- 
tion  ;  but  a  fcorner  heareth  not  rebuke.  A  fool 
defpifeth  the  inftru£lion  of  his  father  ;  but  he  that 
regardeth  reproof  is  prudent." 

5.  You  are  to  remember,  and,  if  there  isoccafiotl, 
you  are  alfo  to  rcmuneriite  the  favors,  which  yoii 
have  received  from  yodr  parents. 

You  muft  comfort  and  fupport  them  under  theif 
infirmities,  reliei'e  the  pains  and  lighten  the  bur- 
den of  their  declining  years,  and  be  the  flaff  of 
their  totlerincr  aa;e.  This  is  the  itiftruflion  of  Sol- 
omon  ;  "  Hearken  unto  thy  father  who  begat  thee, 
and  dcfpife  not  thy  raothtr,  when  fhe  is  old." — '- 
The  Apoftle  fays,  "  Let  children  learn  to  (hew  pi- 
ety at  home,  and  to  requite  their  parents  ;"  or 
make  them  a  fuitable  return,  when  either  poi'erty, 
age  or  infirmity  calls  for  it  ;  "  for  this  is  good  and 
acceptable  before  God."  An  inftance  of  this  filial 
piety  we  have  in  Jofeph  the  governor  of  Egypt, 
who,  in  a  time  of  general  famine,  fent  to  his  aged 
father  in  Canaan,  faying,  '*  Come  down  to  mef, 
tarry  not — Thou  flialt  dwell  near  to  me,  and  I  will 
liourilh  thee."     Another  in lUnce  we  have   in   Da- 


Serm.  XLV.]         Chrijlian  Religion,  547 

vid  :  Perfecuted  and  driven  from  place  to  place 
by  the  malice  of  Saulj  he  felt  an  anxious  concern 
for  his  parents,  left  the  enemy  unable  to  apprehend 
him,  fhould  take  vengeance  on  them  :  He  there* 
fore  brings  them  into  the  land  of  Moab,  and  fays 
to  the  king,  "  Let  my  father  and  my  mother,  1  pray 
thee,  come  forth  and  be  with  you,  till  I  know  what 
God  will  do  for  me."  It  was  faid  to  Naomi,  that 
Boaz,  who  had  married  her  daughter,  fhould  be  "  a 
reftorer  of  ber  life,  and  a  nourifher  of  her  old  age." 
"We  have  a  higher  example  in  our  divine  Savior, 
who,  on  the  crofs,  committed  his  aged  mother  to 
the  care  of  John  his  beloved  difciple.  In  reprov- 
ing the  Scribes  for  their  hypocrify,  our  Lord  men- 
tions this  as  a  moft  abominable  inftance  of  it,  that, 
under  pretence  of  piety  to  God,  they  abfolved  men 
from  their  obligation  to  fupport  their  aged  parents. 
*'  Ye  rejeft  the  commandment  of  God,  that  ye  may 
keep  your  own  tradition  ;  for  Mofes  faid.  Honor 
thy  father  and  mother  ;  but  ye  teach,  that  if  a 
man  fhall  fay  to  his  father  or  mother.  This  is  a 
gift,"  dedicated  to  God,  "  by  whatfoever  1  might 
profit,  or  maintain  thee,  he  Q:jall  be  free  from  his 
obligation  to  do  any  thing  for  their  fupport." — 
Thus  fays  he,  '*  Ye  make  the  word  of  God,  of  no 
effea." 

You  fee,  what  are  the  principal  duties  which  you 
owe  to  your  parents. 

For  your  encouragement  in  the  performance  of 
them,  remember,  that,  to  the  command,  *'  Honor 
your  parents,"  God  has  added  a  promife,  "  It  fhall 
be  well  with  you,  and  your  lives  ftiall  be  pro- 
longed." 

In  all  your  temporal  concerns  you  will  enjoy  the- 
fmiles  of  his  providence  ;  his  favor  will  multiply 
your  days,  his  bleffing  will  profper  your  labors, 
and  his  goodnefs  will  fupply  your  wants.  His  eye 
will  be  upon  you  for  good  ;  his  ear  will  be  open 
to  your  prayers  ;  and  no  good  t^ing  will  he  with- 


54B  Duties  of  the  [Serm,  XLV, 

hold  from  you.  He  will  make  the  pious  labors 
of  your  parents  fubfervient  to  your  fpiritual  inter- 
eft.  Trained  up  by  their  prudent  care,  in  the  way 
of  wifdom,  and  led  along  by  their  counfel  and  ex- 
ample, you  will  find  the  path  more  and  more 
pleafant  and  inviting,  as  you  proceed.  Strength- 
ened and  animated  by  the  power  of  God's  grace, 
you  will  repel  temptations  and  triumph  over  op- 
pofition  ;  you  will  run  and  not  be  weary,  you  will 
walk  and  not  faint.    We  proceed. 

Secondly.  To  the  other  branch  of  our  fubje6l, 
which  is,  The  duty  of  parents  to  their  children. — 
•'  Ye  fathers,  provoke  not  your  children  to  wrath  ; 
provoke  them  not,  left  they  be  difcouraged  ;  but 
bring  them  up  in  the  nurture  and  admonition  of 
the  Lord."  This  is  agreeable  to  the  wife  man's 
advice,  "  Train  up  a  child  in  the  way  in  which  he 
fhould  go."  It  is  illuftrated  in  the  example  of  A- 
braham,  "  who  commanded  his  children  and  his 
houfehold  after  him,  and  they  kept  the  way  of  the 
Lord." 

Paul  well  underftood  human  nature  ;  he  wifely 
judged  what  kind  of  difcipline  in  a  houfehold 
would  be  moft  fuccefsful.  In  both  the  epiftles  in 
which  he  treats  on  family  government,  he  cautions 
parents  not  to  difcourage  the  hearts,  and  break  the 
fpirits  of  their  children,  by  provoking  their  paf- 
fions.  It  is  a  caution,  which  deferves  the  attention 
of  all,  who  are  placed  at  the  head  of  families.  In 
thefe  little  focieties  there  muft  be  government,  as 
well  as  in  larger  ;  but  it  muft  be  a  rational,  not  a 
paffionate — a  mild  and  fteady,  not  a  wanton  and 
rigorous  government.  We  muft  lead  and  invite  our 
children  along  in  the  path  of  duty  by  inftruSion, 
argument  and  example,  not  urge  and  drive  them 
hy  force  and  terror.  The  former  will  animate,  the 
latter  will  difcourage  them. 

The  Apoftle  has  a  particular  regard  to  the  relu 
^ioiii  education  of  children.     This   is    the   proper 


Serm.  XLV.]        Chrijlian  Reiigich,  §49 

import  of  the  phrafe,  **  Bring  them  up  in  thetluf- 
ture  and  admonition  of  the  Lord."  By  good  ill- 
ftru6lion  and  example  nourifh  them  up  in  the  doc- 
trine of  Chiift.  This  is  the  principal  thing  :  But  in 
connexion  with  this,  there  mud  be  alfo  an  atten- 
tion to  the  nurture  of  their  bodies,  and  their  pre- 
paration for  bufinefs  and  ufefulnefs  in  the  world. 

In  all  parts  of  the  education,  which  we  beftow* 
upon  them,  and  the  government  which  we  exercife 
over  them,  we  muft  attend  to  this  cautiori,  "  not 
to  pro'  oke,  but  encourage  them." 

1.  Parents  are  to  injlruU  fheir  thildreh  in  the 
doftrines  and  duties  of  religion. 

Children  come  iiito  the  world  igriorant  and  unin- 
formed. The  principles  and  rudiments  of  religion 
inuft  be  gradually  implanted  ia  them,  as  the^ 
grow  up  to  a  capacity  of  receiving  them.  And  to 
Whom  does  it  fo  naturally  belong  to  irtiplant  thefe 
feeds,  as  to  you,  under  whofe  care  and  authority 
God  has  placed  them  ?  You  Can  beft  addrefsyour- 
felves  to  their  capacities  ;  you  have  the  moR  fre- 
quent opportunities  to  converfe  with  them  ;  and 
their  afFe6lion  for  you  and  confidence  in  you  will 
give  your  inflru£lions  a  peculiar  advantage.— 
Therefore  God  has  given  it  in  folemn  charge,  "  that 
you  diligently  teach  them  his  laws,  and  talk  of 
them,  when  you  fit  in  yoxxx  houfes,  when  you  walk 
by  the  way,  v/hen  you  lie  down,  and  when  you 
arife." 

This  work  muft  be  beguti  early,  before  their 
minds  are  warped  by  corrupt  opinions,  and  hard- 
ened by  vicious  habits.  "  Whom  (hall  you  teach 
knowledge,  and  make  to  underftahd  do6lrine  ?— i- 
Them  who  are  weaned  from  the  milk  and  drawn, 
from  thebreaft." 

You  muft  gently  lead  therh  along  from  the  more 

plain  and  eafy  to  the  more    difficult   and   fublimC 

truths  of  religion.     *•  There  muft  be  here  a    littlei 

and  there  a  little."     Plunge  them  not  at  brice  into' 

Mm 


550  Duties  of  the  [Serm.  XLV. 

deep  myfteries,  nor  lead  them  too  fall  with  a  mul- 
titude cf  precepts,  left  they  be  difcouraged.  Our 
Savior  fpake  the  word  to  the  people  in  parables, 
as  they  were  able  to  hear  it.  He  taught  the  truth 
to  his  difciples  gradually,  as  they  could  bear  to 
receive  it.  He  was  careful  not  to  put  new  wine 
into  old  bottles,  left  the  bottles  ftiould  burft,  and 
the  wine  be  loft. 

Think  not  that  this  attention  is  due  to  your 
children  only  in  their  firft  years  ;  continue  it  as 
long  as  they  are  under  your  care.  "  Precept  muft 
be  upon  precept,  and  line  upon  line,"  that  they 
may  hear  the  word  of  the  Lord. 

2.  Content  not  yourfelves  with  giving  your 
children  good  inftru61ions  ;  but  endeavor,  by  ar- 
guments, exhortations  and  reproofs,  to  form  their 
lives  according  to  your  inftru6lions. 

Carefully  watch  their  temper  and  manners.  If 
you  difcover  in  them  a  vicious  propenfity,  check 
and  reftrain  it.  before  it  is  grown  into  a  habit. — 
Let  not  parental  fondnefs  make  you  blind  to  the 
faults  which  appear  in  them,  or  deaf  to  all  com- 
plaints made  againft  them.  But  to  avoid  this  par- 
tiality, you  muft  not  run  into  extreme  feverities, 
or  unreafonable  jealoufies. 

Evei'  carry  a  fteady  hand,  and  maintain  a  tem- 
perate difcipline. 

You  may  have  occafion  to  ufe  your  parental 
authority  ;  but  fee  that  you  ufe  it  with  prudence, 
moderation  and  dignity.  Give  your  children  to- 
kens of  approbation  or  diflike,  as  they  do  well,  or 
ill.  But  take  not  fevere  notice  of  trivial  miftakes 
and  accidental  flips  ;  this  would  difcourage  them. 
Neither  connive  at  great  and  dangerous  faults  ; 
this  would  tend  to  harden  them. 

Solomon  fays,  *'  The  rod  and  reproof  give 
wifdom."  Hafty  reproofs  and  paffionate  cor- 
redions  ftiould  be  avoided.  Thefe  bring  gov- 
ernment into  contempt.     But  then,  to  avoid  rigor. 


'SlRM.  XLV.]         Chrijlian  Religion,  551 

you  muft  not  wholly  let  go  the  reins  of  govern- 
ment :  A  child  left  to  himCelf,  brings  himfelf  to 
ruin  and  his  parents  to  fhame.  "  David  difplcafed 
not  his  fon  Adonijah,  at  any  time,  faying,  Why 
haft  thou  done  fo  ?"  But  the  good  king  had  caufe 
to  repent  of  his  indulgence,  when  he  faw  this  fon 
attempt  to  ufurp  the  kingdom.  Small  faults,  in- 
deed, had  better  be  overlooked  entirely,  than  re- 
proved and  puniftied  with  (harpnefs  and  feverity. 
But  where  a  fault  is  great  in  itfeif,  often,  repeated, 
or  obftinately  perfifted  in,  there  lenity  and  con- 
hivance  become  criminal. 

Eli,  the  prieft  and  judge  of  Ifrael,  ufed  a  very 
unbecoming  moderation,  when  he  thus  rebuked  the 
fcandalous  behavior  of  his  fons  5  "Why  do  ye 
fuch  things  ?  I  hear  of  your  evil  dealirig  by  all  the 
jpeople  ;  nay,  my  fons,  for  it  is  no  good  report  that 
1  hear  of  you  ;  you  make  the  Lord's  people  to 
tranfgrefs.'*  God  therefore  declares,  "I  will  judge 
the  houfe  of  Eli  for  ever,  for  the  iniquity  which  he 
knoweth,  becaufe  his  fons  made  themfelves  vile 
and  he  reftrained  them  not." 

Let  your  difcipline  be  cool  and  difpaffionatc, 
that  it  may  appear  to  proceed  from  tender  con- 
cern, not  from  wrath  and  revenge. 

Frequent  threatenings  yoii  muft  forbear.  Thefe 
weaken  authotity  far  more  than  they  deter  from 
iniquity. 

Choofe  the  fitteft  feaforts  of  addrefling  your  chil- 
dren. The  Lord's  day,  an  awakening  providence^ 
a  family  affli6lion  and  the  deaths  of  young  per- 
fons,  may  be  improved  to  give  weight  and  energy 
to  your  counfels. 

3.  Regulate  the  diverfions  of  your  children. 

They  are  nofc  to  be  excluded  from  all  amufe" 
^ents.  Too  fevere  reftrairtts  would  difcourage 
them.  But  then  be  careful,  that  their  recrearions 
are  innocent  in  their  nature  ;  that  they  are  well 
timed  i  and  that  they  are  ufed  with  mode  ration. ■-4' 
M  M  2 


553  Duties  of  the  [Serm.  XLV« 

Thus  they  may  contribute  to  health,  cheerful nefs, 
urbanity  and  benevolence.  Divei  fions  of  the  op- 
pofite  defcription  injure  the  body,  corrupt  the 
mind,  and  vitiate  the  manners. 

Guard  your  children  againfl  the  fnares  of  evil 
company.  Rellrain  them  from  all  intimate  focie- 
ty  with  the  profane,  the  lewd,  the  intemperate  and 
the.  fcoffers  at  religion.  "  He  who  walketh  with 
wife  men,  will  be  wife  ;  but  a  companion  of  fools 
will  be  deftroyed." — "  Blelfed  is  he  who  walketh 
not  ill  the  counfel  of  the  ungodly,  nor  ftandeth  in 
the  way  of  finners,  nor  litteth  in  the  feat  of  the 
fcornful ;  but  he  delighteth  in  the  law  of  the  Lord, 
and  therein  doth  meditate  day  and  night." 

4.  Maintain  the  worfhip  of  God  in  your  houfes. 
This  is  a  mean  of  religion  :  And  religion  can  never 
flourifh,  where  the  means  of  it  are  negledled. 

The  young  members  of  your  family  will  form 
their  fentiments  in  a  great  meafure  from  your 
pra6lice.  If  you  negle6t  prayer  to  God,  they  will 
ealily  call  ofiPthe  fear  of  him.  If  they  entertain 
an  idea  that  you  are  indifferent  to  religion,  your 
ferious  exhortations  and  reproofs  will  be  unfelt 
and  difregarded*  Abraham,  who  commanded  his 
children  after  him,  preferved  a  facred  intercourfe 
with  God.  "Wherever  be  pitched  his  tent,  there  he 
ere6led  an  aliar.  It  was  the  refolution  of  Jofhuaj 
that  as  for  him  and  his  houfe,  they  would  ferve 
the  Lord.  The  Apoftle  exhorts  Chiiftians  to 
*' pray  always  with  all  prayer.'"  If  there  are  any 
reafons  to  worfhip  God  at  all,  there  are  reafons  for 
family  worfliip.  Whoever  denies  his  obligation  to 
this,  will  naturally  difcard  all  forms  of  devotion. 
God  therefore  ranks  among  the  Heathens  fuch  fam- 
ilies, as  call  not  on  his  name.  Every  Chriftian 
family  fhould  be  a  church,  a-s  the  Apoftle  inti- 
mates, when  he  falutes  matters  of  families,  and  the 
churches  in  their  refpedive  houfes. 


S£RM.  XLV.]         Chriflian  Religion,  553 

Let  your  domeftic  worfliip  be  maintained  fteadi- 
ly,  without  unneceffary  omillions,  and  performed 
folemnly,  without  any  appearance  of  levity.  Let 
it  not,  however,  be  protracted  to  a  tedious  length, 
left  it  weary  the  attention  and  excite  a  difguft  in 
tender  minds  j  but  let  it  be  prudently  adapted  to 
the  circumftances  of  the  feveral  members  of  your 
houfehold,  that  it  may  tend  to  edification,  not  to 
difcouragement. 

5.  Let  your  converfation  be  exemplary. 

It  was  David's  refolution,  *'  I  will  behave  myfelf 
wifely  in  a  perfeft  way  ;  I  will  walk  within  my 
houfe  with  a  perfe6l  heart  ;  I  will  fet  no  wicked 
thing  before  mine  eyes."  Happy  if  you  can  ap- 
peal to  your  children  in  the  language  of  the  A- 
poftle  to  the  Theflfalonians,  "  Ye  are  witneffes, 
how  holily,  juftly  and  unblameably  we  have  be- 
haved ourfelves  among  you."  And  to  the  Philip- 
pians,  "  Thofe  things  which  ye  have  learned  and 
received,  and  heard  and/fm  iu  me,  do,  and  the 
God  of  peace  will  be  with  you." 

Without  example,  your  inftruQions  and  re- 
proofs will  be  languid  and  inefficacious.  They 
will  be  heard  wiih  inattention,  and  treated  with 
neglefl. 

6.  Train  up  your  children  to  diligence  in  fome 
honeft  buCnefs. 

This  is  not  only  neceflary  to  their  fupport  and 
ufefulnefs  in  life,  but  important  in  a  religious 
view.  Idlenefs  is  the  bane  and  ruin  of  the  young. 
It  begets  an  indolence  and  deadnefs  to  every  thing 
great,  manly  and  virtuous,  and  invites  every  temp- 
tation and  vice.  "  The  devil,  fays  one,  "  tempts, 
the  adlive  and  vigorous  into  his  fervice,  knowing 
what  proper  inftruments  they  are  to  do  his  drudge- 
ry ;  but  the  flothful  and  idle,  no  body  having 
hired  them  and  fet  them  on  work,  lie  in  his  way  ; 
he  ftumbles  over  them,  as  he  goes  about.  They 
offer  themfelves  to  his  fervice,  and,  having  nothing 
M  M  3 


554  Duties  of  the  [Serm.  XLV. 

to  do,  they  even  tempt  the  devil  to  tempt  themy  and, 
take  them  in  his  way." 

Be  not,  however,  rigorous  in  your  exaftions  ; 
bind  not  on  them  heavy  burdens,  left  they  be  dif- 
couraged  ;  but  be  reafonable  in  your  requirements, 
allow  them  proper  relaxations,  and  give  them  time, 
and  furnifh  them  with  means,  for  the  culture  of 
their  minds,  and  for  their  improvement  in  uleful 
knowledo[e. 

Finally  :  Commend  your  children  to  God,  and 
to  the  word  of  his  grace,  who  is  able  to  blefs  thera, 
and  make  them  blelfings  in  this  world,  and  to  pre- 
pare them  for,  and  bring  to  an  inheritance  giniong 
them  who  are  fanftified. 

Remember,  that  there  is  a  fpecial  promife  an- 
nexed lo  the  command,  which  enjoins  the  recipro- 
cal duties  between  children  and  their  parents.  If 
you  bring  them  up  in  the  ways  of  God,  and  they 
under  your  prudent  care  and  influence  walk  therein, 
it  will  be  well  with  them  ;  and  in  their  profperity 
you  will  have  a  reward.  The  fcripture  contains 
many  promifes  of  divine  concurrence  with  parent- 
al government,  and  of  the  divine  blefling  on  filial 
obedience.  If  you  wifh  to  fee  your  children  prof- 
perous  in  the  world,  reputable  in  fociety  and  ufe- 
ful  to  mankind  ;  if  you  wifh  to  fee  them  virtuous, 
here,  to  experience  their  dutiful  attention  in  your 
declining  years,  and  to  entertain  the  pleafing  hope 
of  their  eternal  felicity  in  the  future  world,  then 
bring  them  up  in  the  nurture  and  admonition  of 
the  Lord.  Abraham  commanded  his  children — 
God  promifed  that  they  fhould  keep  the  way  of 
the  Lord,  and  that  he  would  bring  on  him  and 
them,  the  great  and  good  things  which  he  had 
fpoken.  Be  perfuaded  then  by  the  commands  and 
promifes  of  God — by  your  love  to  your  chil- 
dren— by  your  concern  for  their  earthly  comfort 
and  heavenly  happinefs — hy  your  regard  to  your 
-own  peace,  hope  and  joy — by  your  obligations    to 


Serm.  XLV.]  Chrijlian  Religion,  555 

fcciety — by  your  benevolence  to  mankind,  and 
particularly  to  the  rifmg  race — by  the  duty  which 
you  owe  to  God  and  men — to  the  prefent  and 
fucceeding  generations,  that  you  prefent  your  chil- 
dren to  God,  train  them  up  in  his  fervice,  and 
teach  them  to  keep  his  ways. 


^-I  ^^4 


SERMON      XLVi:. 


£]pHESIANS  vi.  5— -9, 

Servants,  he  ohedient  to  them  which  are  your  mafters, 
according  to  the  Jlejh,  -with  jcar  and  trembling,  in 
jinglenefs  of  your  heart  as  unto  Chrijl  ;  not  with 
eye  fervice,  as  men  pkafers,  but  as  ike  fervants  of 
Chrifl,  doing  the  will  of  God  from  the  heart  ;  with 
good  will  doing  fcrvice,  as  to  the  Lord,  and  not  to 
men  ;  knowing  that  whatfoever  good  thing  any  man 
doth,  the  fame  fhall  he  receive  of  the  Lord,  whether 
he  be  bond  or  free. 

u^nd,  ye  maflers,  do  the  fame  things  unto  them,  for., 
bearing  threatening,  knowing  that  your  mafier  alfo 
is  in  heaven,  neither  is  there  any  refpeH  of  perfons^ 
with  him. 

In  the  preceding  verfes  the  Apoftle 
explains  the  reciprocal  duties  of  huibands  and 
wives,  and  of  parents  and  children^  In  the  words 
now  read,  he  ftates  the  mutual  obligations  of  maf- 
ters  and  fervants.  Thefe  three  fets  of  duties  com- 
prehend all  thofe  which  refult  from  domeilic  rela- 
tions. 

Under  the  name  of  fervants  he  doubtlefs  means 
to  include  all  thofe  fubordinate  members  of  afamr 
ily,  who  are  not  children,  whether  they  be  flaves, 
properly  fo  called,  or  fervants  fpr  a  terra  of  years. 


Sbrm.  XLVI.]        Chrifiian  Religion^  g^w 

His  enjoining  on  fervants  obedience  fo  their 
mafteis,  implies  a  conceffion,  that  there  might  be, 
^nd  was  then  fuch  a  relation  as  mafter  and  fervant, 
in  Chrifiian,  as  well  as  in  Heathen  and  Jewifh 
families. 

The  law  of  Mofes  provided,  that  a  Jew  might 
be  fold  for  the  payment  of  a  debt,  or  for  the  com- 
penfation  of  an  injury  done  to  a  neighbor,  partic- 
ularly by  theft  ;  and  that  in  cafe  of  extreme  pov- 
erty, one  might  fell  his  own  children.  But,  in  thefe 
cafes,  the  fale  was  to  be  made  to  one  of  his  own  na- 
tion, not  to  a  ftranget  ;  and  the  fervitude  was  to 
be  only  for  a  limited  time,  not  for  life.  It  was  to 
expire  in  the  next  Jubilee  ;  fo  that  it  could 
not  continue  longer  than  fix  years.  And  the  per^ 
fon  fold  was  to  be  treated  with  humanity,  and 
kindners  ;  not  as  a  flave,  but  as  a  hired  fervant. 

Of  the  neighboring  nations  the  Jews  might  pur- 
chafe  flaves.  Thefe  they  might  retain  in  bondage 
through  life,  and  ufe  as  their  property,  by  fellin« 
or  exchanging  them,  or  by  difpofing  of  them  to 
their  children. 

The  Supreme  Lord  of  the  Univerfe,  for-  holy  and 
wife  reafons,  was  pleafed  to  give  the  Jews  a  per- 
miffion  to  extirpate  the  nations  of  Canaan  ;  at  leaft 
fuch  of  them  as  would  not  accept  conditions  of 
peace,  and  fubmit  to  become  tributaries.  And  as 
it  was  a  common  ufage  among  thofe  nations  to 
make  flaves  of  captives  taken  in  war,  God  allowed 
the  Jews  to  pu? chafe  flaves  of  them.  But  the  par- 
ticular permiiTion  given  to  the  Jews,  is  not  a  gen- 
eral warrant  for  us  to  do  the  fame ;  any  more  than 
the  leave  granted  them  to  difpoflefs  the  Canaanites, 
is  a  warrant  for  us  to  difpoff'efs  all  Heathens,  Infil 
de!s  and  Heretics,  who  are  inferior  to  us  in  power. 
Men  have  their  natural  rights,  independently  of 
their  religious  charaaer  ;  and  we  may  no  more  in- 
vade (he  rights  of  Heathens,  than  they  may  invade 


55 8  Duties  of  the         [Serm.  XLVT. 

ours.     Religion  makes  no  alteration  in  mens*  civil 
or  natural  relations  and  obligations. 

There  are,  however,  certain  cafes,  in  which  men 
may  rightfully  be  deprived  of  their  natural  liberty 
for  a  time,  or  for  life.  The  Apollle  fays,  "  Let 
every  man  abide  in  the  cdling  wherein  he  is  call- 
ed. 

Art  thou  called,  being  a  fervant,  care  not  for  it ; 
but  if  thou  mayeft  be  made  free,  ufe  it  rather." 
He  concedes,  that  liberty  is  defirable,  and  wha^ 
every  man  ought  to  choofe.  But  if  he  cannot  in- 
nocently obtain  it,  he  muft  patiently  endure  thQ 
want  of  it.  When  he  gives  inftru£lions  to  mafter§ 
how  to  treat  their  fervants,  he  fuppofes,  that  it  may^ 
in  fome  cafes,  be  right  for  Chriftians  to  have  fer- 
vants, otherwife  he  would  have  ordered  thofe  who 
had  fervants  immediately  to  difmifs  them.  When 
he  explains  the  duties  of  fervants,  he  Ggnifies,  tha^j 
fuch  as  could  not  innocently  obtain  their  freedom, 
fhould  contentedly  remain  in  fervitude.  Whenj 
Onefimus  deferted  his  mafter,  and  in  his  abfence 
became  a  Chriftian,  Paul,  far  from  jullifying  his, 
defertion,  fent  him  back  to  his  mafter. 

There  is  anatural  fubje£lion,  which  children  owe 
to  their  parents,  and  though  neither  reafon  nor  fcrip- 
ture  fixes  any  certain  period,  when  this  fubje^ion, 
fhould  terminate  ;  yet,  in  general,  it  is  plain,  that 
the  fubjeSlion  ought  to  continue  to  that  time  of 
life,  when  children  are  ufually  capable  of  fupport- 
ing  and  governing  themfelves.  And  becaufe  they 
are  not  competent  judges  for  themfelves  in  this, 
matter,  the  civil  authority,  in  moft  focieties,  fixes, 
the  age,  at  which  they  Ihall  be  at  their  own  difpo- 
fal. 

As  parents  are  to  provide  for  their  children,  fo. 
they  are  to  judge,  by  what  ways  and  means  they 
beft  can  do  it.  And  whenever  they  think  proper, 
diey  have  an  undoubted  right  to  put  their  childrer;, 


Serm.  XLVI.]         Chrijlian  Rdigionl  ^5^ 

under  the  care  of  others.  This  is  only  to  transfer 
their  own  authority  for  their  childrens'  benefit. 

Excepting  the  cafe  of  parental  authority,  or 
gu^rdianfhip  which  comes  in  its  place,  I  do  not 
conceive  that  any  can  rightfully  be  made  fervants, 
but  either  with  their  own  confent,  or  for  fome 
criminal  aQion  by  which  they  forfeited  their  lib- 
erty. 

A  man  may,  no  doubt,  alienate  to  another  his 
natural  liberty  by  contraft  for  a  limited  time, 
when  he  apprehends  this  will  be  for  his  own  bene- 
fit and  advantage.  And  fuch  a  contradt  he  is 
bound  to  fulfil,  as  much  as  any  other. 

Societies  have  a  right  to  make  laws  for  the  com- 
mon lafety  ;  and  to  annex  fuch  fantlions,  as  are 
necefifary  to  give  efficacv  to  their  laws.  If  certain 
crimes  may  be  punifhed  with  death,  as  feems  gen- 
erally to  be  fuppofed  ;  others  may  clearly  be  pun- 
ifhed with  the  deprivation  of  liberty  for  a  time,  or 
for  life.  And  if  a  man,  by  any  crime,  incurs  the 
lofs  of  liberty,  he  may  rightfully  be  held  in  fervi- 
tude.  But  to  take  away  one's  natural  liberty  by 
force,  without  a  forfeiture  on  his  part,  is  as  un- 
juftifiable,  as  to  take  away  his  property,  or  his  life. 
^y  the  divine  law,  the  ftealing  of  a  man  to  fell 
him  for  a  flave,  was  to  be  punifhed  with  death. 

It  being  admitted,  that  there  may  be  in  families 
fuch  a  relation  as  mailer  and  fervant,  let  us  attend 
to  the  duties  which  belong  to  it. 

We  will,  firfl,  confider  the  duties  of  fervants, 
with  the  encouragement  fubjoined. 

I.  They  are  "to  be  obedient  to  their  mailers — 
to  obey  them  in  all  things." 

This  muft  be  underftood  with  the  fame  limita- 
tion, as  all  other  commands  enjoining  relative  du- 
ties. We  are  to  "  obey  God  rather  than  men." 
Our  firft  obligations  are  to  him ;  and  onlv  in  thofs 
things  which  he  allows  can  we  owe  fubjeflion  to 
ihem,     No  human  authority  can  bind  us  in  oppo- 


5^0  Duties  of  the  [Serm.  X^VI. 

fition  to  the  laws  of  virtue  and  righteoufnefs.  Ser- 
vants muft  "  be  obedient  to  their  mailers,  as  to 
Chrift,  doing  the  will  of  God  from  the  heart." 
They  no  farther  obey  their  mailers,  according  to 
the  will  of  God,  than  they  make  his  will  the  rule 
^nd  meafure  of  their  obedience  to  their  mafters. 
They  have  no  right  to  withhold  obedience,  on  pre- 
tence that  the  matter  enjoined  may  not  be  for  their 
mailer's  intereft.  But  they  are  bound  to  withhold 
it,  when  they  know  the  thing  required  is  contrary 
to  God's  command. 
^  2.  Servants  owe  their  mailers  reverence,  as  well 
as  obedience. 

The  Apoftle  fays  to  them,  "  Obey  your  mafters 
with/ear  and  trembling."  Entertain  a  refpe6l  for 
the  fuperiority  of  their  ftation — a  concern,  left  you 
prejudice  their  intereft — a  fear  left  you  incur  their 
difpleafure.  Do  nothing  unneceffarily  tp  provoke 
them — adjuft  your  manners  to  their  inclination  ; 
and,  as  far  as  innocence  will  allow,  pleafe  them 
well  in  all  things.  The  Apoftle  Peter  gives  fimil- 
ar  advice,  "Be  fubjefl  to  your  mafters  with  all 
fear,  not  only  to  the  good  and  gentle,  but  to  the 
froward."  If  they  are  men  of  hafty  and  difficult 
tempers,  then  condufl  toward  them  with  the  great- 
er caution  and  prudence.  Never  difturb  them 
needlefsly,  nor  irritate  them  wantooly  ;  but  by 
your  eafy,  accommodating  and  difcreet  carriage, 
foften  the  harftinefs,  and  fmoothe  the  ruggednefa 
of  their  fpirits. 

3.  From  fervaiits  there  is  an  honor,  as  well  as 
fear,  due  to  their  mafters. 

*'  Let  as  many  fervants  as  are  under  the  yoke, 
count  their  own  mafters  worthy  of  all  honor,  that 
the  name  of  God  and  his  do£lrine  be  not  biaf- 
phemed  ;"  or  that  the  gofpel  be  not  reproached  a- 
mong  infidels,  as  if  it  encouraged  the  mfolence  of 
fervants.  "  And  they  who  have  believing  mafters, 
let  them  not  defpife  them,"  or  treat  them  as  if  they 


Serm.  XLVI.]         Chrifiian  Rsligion,  561 

were  but  equals,  "  becaufe  they  are  brethren"  itt 
the  Chriftian  relation  ;  for  this  diflblves  not  mens' 
natural  and  civil  relations  ;  *'but  rather  let  them 
do  fervice"  to  fuch  matters  the  more  cheerfully, 
*'  becaufe  they  are  faithful  and  beloved." 

Servants  muft  not  only  treat  their  matters  re- 
fpe6lfully  in  their  prefence,  but  be  tender  of  their 
honor  and  reputation  at  ail  times — not  fpeaking 
evil  of  them — not  reporting  every  inttance  of  mif- 
conduft  which  they  obferve  in  the  family — not 
complaining  of  the  government  which  they  are  un- 
der, unlefs  the  occafion  be  urgent ;  and  then,  only 
to  thofe  from  whom  they  are  to  expefi  redrefs. 

4.  Cheerjxdnefs  in  their  obedience  is  recommend- 
ed by  the  Apoftle.  *•  With  good  will  do  fervice." 
*' Be  obedient  to  your  matters — pleafe  them  well 
in  all  things,  not  anfwering  again,"  not  murmuring, 
objefting  and  cavilling  ;  but  atling  with  a  ready 
mind. 

5.  Z)z%«zceorfaithfulnefs  is  another  duty  which 
they  owe  to  their  matter. 

They  ftiould  confider  his  bufinefs  as  their  own  ; 
and  aft  in  it  with  the  fame  attention  and  care,  as 
if  they  were  immediately  interetted.  They  fhould 
ferve  him  "  with  finglenefs  of  heart,  not  with  eye 
fervice" — and  "  with  all  good  fidelity,"  "  not  pur* 
loining"  his  property,  negle6ling  his  bufinefs,  of 
doing  his  work  deceitfully. 

6.  They  are  to  he.  patient  and  fubmijfive^  though 
they  meet  with  ufage  more  fevere  than  they  think 
reafonable  ;  not  breaking  their  own  obiiga^ 
tions,  or  deferting  their  matter's  fervice  for  trivial 
caufes,  but  bearing  his  fmaller  indifcretions,  with- 
out complaint ;  and,  in  cafes  of  real  injury,  feed- 
ing relief  in  a  prudent  manner,  and  by  lawful 
means.  *'  Be  fubjeft  to  the  froward,"  fays  the  A- 
pottle,  *'  as  well  as  to  the  good  and  gentle." — "LeC 
-every  man  abide  in  the  calling  wherein  he  is  call- 


5^2  ifuiies  of  thi        [Serm,  XLVL 

ed.     Art  thou  called  being   a  fervant,  care  not  for 
It  ;  but  if  thou  mavefl  be  made  free,  ufe  it  rather." 

Finally  :  in  all  their  fervice,  they  fhould  aft 
with  an  aim  to  pleafe  God,  and  to  obtain  his  ap- 
probation. "  Be  obedient  to  your  mailers  as  to 
Chrift — with  good  will  do  feivice,  as  lo  the  Lord, 
and  not  to  men." 

A  regard  to  God  is  to  be  the  governing  princi- 
■ple  in  all  the  duties  of  the  focial  life,  as  well  as  in 
thofe  of  piety.  Even  the  fervant  is,  on  this  prin- 
ciple, to  obey  his  mafler.  When  this  governs  us, 
then  our  fecular,  domeftic  and  civil  duties,  become 
a  part  of  pure  and  undefiled  religion. 

By  way  of  encouragement  to  fervants,  the  Apof- 
tle  fays,  *'  With  good  will  do  fervice  as  to  the 
Lord,  and  not  to  men,  knowing  that  whatfoever 
good  thing  any  man  doth,  the  lame  Ihall  he  re- 
ceive of  the  Lord,  whether  he  be  bond  or  free."  In 
Chritl  Jefus  there  is  no  diflinftion  of  bond  or  free, 
rich  or  poor  :  They  are  all  one  in  him. 

Mankind  are  called  to  ferve  God  in  various  fla:- 
tions  and  capacities.  Some  a£l  in  a  larger,  and 
fome  in  a  narrower  fphere.  Some  are  appointed 
to  higher,  and  fome  to  humbler  fervices.  But  all 
are  the  fervants  of  God  ;  all  are  accountable  t6 
him  ;  all  (hould  walk,  not  as  pleafmg  men,  but 
God  who  fearcheth  the  heart.  We  efteem  and  re- 
gard our  fellow  men  very  much,  according  to  ex- 
ternal diflin6lions  of  rank  and  fortune.  God  looks 
on  their  hearts — he  approves  or  condemns  them 
according  to  the  difference  of  real  charafters.  The 
fervant,  v/ho  from  the  heart  does  God's  will,  and 
a£ls  with  fidelity  and  diligence  in  his  humble  fta- 
tion,  aiming  in  all  things  to  pleafe  the  Supreme 
Lord,  and  in  obedience  to  him,  ferving  his  earthly 
mafler,  and  hoping  for  acceptance  through  the  a- 
ton'ement  of  the  great  Redeemer,  this  man  is  as 
highly  approved,  and  will  be  as  furely  lewarded 
in  heaven,  as  if  he  had  atled  on  the  mod  confplcu- 


Serm.  XLVI.]        Chrijlian  Religion,  563 

ous  theatre,  or  moved  in  the  largeft  circle.  Our 
future  happinefs  depends  not  on  external  circura- 
ftances,  but  on  the  holy  difpofitions  and  tempers 
of  the  hidden  man  of  the  heart.  While  the  unbe- 
heving  mailer,  or  the  impious  monarch,  is  rejedled 
of  God  ;  the  believing  fervant,  who  afls  in  fingle- 
nefs  of  heart  to  the  Lord  ;  the  humble  and  con- 
tented beggar,  rich  in  faith,  fhall  receive  of  the 
Lord  an  inheritance  in  the  kingdom  prepared  for 
them  who  love  him. 

Secondly.  We  pafs  now  to  confider  the  duty  of 
mailers  to  their  fervants.  The  Apoflle  fays,  "  Ye 
mailers,  do  the  fame  things  to  them." — Shew 
to  them  the  fame  benevolence  and  faithful- 
nefs  in  your  place,  as  they,  in  theirs,  are  required 
io  fiiew  to  you.  *'  Forbear  threatening."  Let  your 
government  be  mild  and  prudent  ;  not  pallionate 
and  fevere.  '•  And  know,  that  your  mafter  alio  is 
in  heaven  /'  and  to  him  you  mull  give  an  account 
of  your  condu6l  toward  fervants,  as  well  as  they  of. 
their  conduft  toward  you  :  "  And  there  is  no  re- 
fpe£t  of  perfons  with  him." 

In  the  epiftle  to  the  Colofhans,  this  precept  is 
thus  expreffed  :  "  Maders  give  unto  your  fervants 
that  which  is  juft  and  equal,  knowing  that  ye  alfo 
have  a  mafter  in  heaven." 

The  terms,  jujlice  and  equity,  are  often  ufed  in- 
the  fame  fcnfe  ;  but  fometimes  they  exprefs  dif- 
ferent  ideas.  To  give  a  fervant  that  which  is  jujl^ 
is  to  deal  with  him  according  to  contra6t  or  agree- 
ment. To  give  him  that  which  is  equal,  is  to  treat 
him  fairly,  honellly,  kindly,  according  to  reafon 
and  confcience  ;  whether  we  are  bound  by  an  ex- 
plicit bargain  or  not.  And  as  there  are  different 
forts  of  fervants,  fo  thefe  two  terms  are  chofen  to 
exprefs  all  that  variety  of  obligations,  which  wc 
may  be  under  to  them,  according  to  their  various 
conditions. 


5^1  Duties  of  the  [Serm.  XLVh 

With  refpecl  to  apprentices,  tlie  contrafl  binds 
the  mafter  not  only  to  give  them  a  comfortable  fup- 
port,  or  fuchpartof  it  as  the  contrail  fpecifies,  but 
alfo  to  inftruQ;  them  in  his  bufinefs  and  profeffion. 
They  give  their  time  and  labor  for  his  art  and  (kill. 
If  he  withholds  from  them  that  flcill  for  which  they 
agree  to  ferve  him  ;  or  conceals  from  them  any 
part  of  it  through  negligence  or  dehgn  ;  or  em- 
ploys them  in  other  bufinefs  fo  far,  that  they  have 
hot  opportunity  to  acquire  thenecefifary  knowledge 
of  his  art.  he  is  guilty  of  injufticc  and  fraud.  H^ 
violates  the  engagement  which  he  made  either  ex- 
prefsly,  or  according  to  the  natural  underftanding 
of  the  parties; 

With  refpefl  t6  laborers,  who  in  fcripture  are 
<i;alled  hired  fervants,  juftice  obliges  us  to  give 
them  the  flipulated  wages,  when  they  have  faith- 
fully performed  the  promifed  fervice.  Thus  it  is 
enjoined  in  the  law  of  Mofcs,  "  Thou  (halt  not 
opprefs  the  hired  fervant  that  is  poor  and  needy, 
whether  he  be  of  thy  brethren,  or  of  the  ft  rangers 
that  are  within  thy  gates  ;  at  his  day  (halt  thou 
give  him  his  hire,  (for  he  is  poor,  and  fetteth  his 
heart  upon  it)  left  he  cry  againft  thee  to  the  Lord, 
and  it  be  fin  unto  thee." 

And  with  refpe6i:  to  all  fervants  of  every  denom- 
ination, equity  requires,  that  we  treat  them  with  hu- 
manity and  kmdnefs — that  we  endeavor  to  make 
their  fervice  eafy,  and  their  condition  comfortable, 
that  we  forbear  rafti  and  pafiionate  language — that 
we  overlook  accidental  errors,  and  remit  trivial 
faults — rhat  we  impofe  only  fuch  labor  as  is  rea- 
fonable  in  itfelf,  and  fuitable  to  their  capacity — that 
our  reproofs  be  calm,  and  our  counfels  well  timed 
— that  the  reftraints  we  lay  upon  them  be  pruden* 
and  falutary — that  we  allow  them  reafonable  time 
for  reft  and  refreihment,  for  the  culture  of  their 
minds,  and  for  attendance  on  the  worlhip  of  God — • 
that  we  fet  before  them  a  virtuous  example,  inftil 


Serm.  XLVI.]         Chrijiian  Religion-  *5^5 

into  them  ufeful  principles,  warn  them  againft 
Vickedriefs  of  every  kind,  efpecially  againft  the  firl 
which  moft  eafily  befets  them — that  we  afford 
them  opportunity  for  reading  and  private  devotion, 
and  furnifh  theiti  with  the  neceffary  ine^rtS  of 
learning  the  way  of  falvation— that  we  attend  to 
the  prefervation  of  their  health,  and  have  cornpaf- 
fion  on  them  in  ficknfefs  ;  and,  ifi  a  word,  that  "We 
contribute  all  proper  afliftance  to  render  them  ufe- 
ful, virtuous  and  happy. 

Thefe  are  the  principal  diities  comprifed  in  the 
Apoftle's  dire£lion,  *'  Ye  mailers,  do  thfi  fame 
things — and  give  to  your  fervants  that  which  is 
juft  and  equal." 

To  engage  the  mailer  iii  the  performance  of  thefe 
duties,  let  him  conlider,  that  whatever  worldly  dif- 
tin6lion  there  may  be  between  him  and  thofe  wh6 
ferve  him,  they  are  men  as  well  as  he  ;  they  are  par- 
takers of  the  fame  rational  nature, andof  the  fameflefh 
and  blood ;  they  are  creatures  of  the  fameGod,and  un- 
der the  care  of  the  fame  providence.  Job  felt  the  force 
of  this  argument.  "If  I  defpifedthecailfeof  my  man- 
fervaht,  or  of  my  maidfervant,  when  they  contended 
with  me,  what  fhall  I  do  when  God  rifeth  up  ?  And 
when  he  vifiteth,  what  fhall  1  anfwer  him  ?  Did 
not  he  that  made  me  in  the  womb,  make  him  ? 
And  did  not  one  fafhion  us  both  ? 

Let  the  mailer  alfo  conlider,  that  he  himfelf  has 
a  mafler  in  heaven,  with  whom  there  is  no  refpe6i 
of  perfons ;  to  whom  bond  and  free  are  both  alike  ; 
to  whom  the  fervant  is  as  dear  as  the  mailer  ;  hy 
•whom  all  v/ill  be  judged  with  the  Came  impartiali- 
ty ;  and  from  whom  each  will  receive  according 
to  his  works. 

Let  him  remember,  that  this  heavenly  mailer, 
when  he  was  on  earth,  took  on  him  the  form  of  a. 
fervant,  and  was  among  bis  own  difciples  as  one 
who  ferved";  that  he  honored  the  lowelt  conditions 
in  life  by   appearing  in  them,  and  recon^mended 


566 


Duties  of  the,  ^c.         [Serm.  XLVf. 


humility,  meeknefs  and  condefcenfion  by  his  own 
example  ;  that  nothing  can  raife  men  to  his  favor, 
but  pure  and  undiflfembled  religion  ;  that  with  this 
the  lowed  of  the  human  race  are  truly  honorable— 
without  it  the  higheft  are  vile  and  contemptible. 

Let  ,us  learn  then  to  difregard  worldly  diftin^ions, 
and  be  folicitous  to  pofTefs  the  temper  of  Chrift's 
divine  religion.  This  teaches  us  how  to  behave  in 
every  condition — this  affords  fupport  in  every 
trouble — this  will  give  patience  and  fortitude  in 
every  trial — this  will  enable  us  to  clofe  life  with 
hope  and  joy. 


^^^ 


SERMON      XLVIL 


EPHESIANS  vi.  lo- 


-17. 


Finally,  my  brethren,  be  Jirong  in  the  Lord  and  in  the 
fower  of  his  might.  Put  on  the  whole  armor  of 
God,  that  ye  may  be  able  to  Jland  againjl  the  rmles  of 
the  devil.  For  -we  wrejlle  not  againjl  fefh  and 
blood  ;  but  againft  principalities,  agamjl  powers,  a-^ 
gainfl  the  riders  of  the  darknfs  of  this  world,  a- 
gainfl  fpiritual  wickednefs  in  high  places.  Where-- 
fore  take  unto  you  the  whole  armor  of  God,  that  yt 
may  be  able  to  withfand  in  the  evil  day,  and  having 
done  all  to  fand.  Stand  therefore,  having  your 
loins  girt  about  with  truth,  and  having  on  the  hreaf:-> 
plate  of  righteovfnefs,  and  your  feet  fJiod  with  the 
preparation  of  the  gofpel  of  peace,  and  above  all  tak^ 
ing  the  fhield  of  faith  wherewith  yefhall  be  able  to 
quench  all  the  fiery  darts  of  the  wicked,  and  take  the 
helmet  of  falvation,  and  the  fiuord  of  the  Spirit^ 
which  is  the  word  of  God. 


1  He  Apoflle,  having  flated  the  doc- 
trines aiid  duties  of  the  Chriflian  religion  and  prov- 
ed its  truth  and  importance,  fubjoins  this  animated 
exhortation  to  conllancy  and  perfeverance  in  it, 
whatever  oppofition  might  arife  either  from  flelh  and 
bloodj  or  from  the  powers  of  the  kingdom  of  dark- 
nefsv 

N  N  g 


56-8  Duties  of  the  [Serm.  XLVlf. 

The  words  now  read  contain, 

Ah  exhortation  to  fortitude — a  warning  of  the 
enemies  to  be  oppofed — and  a  defcription  of  the  ar- 
mor to  be  ufed. 

I.  Here  is  an  exhortation  to  Chrijlian  Fortitude. 
*'  Be  ftrong  in  the  Lord,  and  in  the  power  of  his 
wight."  / 

It  is  nofe  bodily,  but  Tnental  (Irength,  which  is 
here  intended  ;  for  this  only  can  be  employed  in  a 
warfare  with  fpiiitual  enemies.  We  are  to  be  ftrong 
in  the  Lord,  or  in  the  belief,  profeffion  and  praQice 
of  his  religion — and  in  the  power  of  his  might,  or 
in  the  grace  which  is  derived  from  him.  We  are 
to  "ftand  fafl  in  the  faith,  quit  ourfelves  like  men 
and  be  ftrong." 

True  fortitude  or  courage  is  a  temper  or  habit 
cf  mind,  by  which  we  fteadily  follow  the  calls  of 
duty,  without  being  deterred  by  danger,  or  diverted 
by  difficulty. 

It  fuppofes  feme  op'pojition  to  contend  with.  In 
eafy  duties  we  may  be  obedient ;  but  we  difcover 
greatnefs  of  mind  and  ftrengtli  of  virtue  only  in 
cafes  which  require  felfdenial. 

This  alfo  fuppofes  an  appr ehenfion  of  difficulty. 
Thus  it  is  diftinguiflied  from  ftupidity,  which  rufb- 
es  into  danger  onlybecaufe  it  is  blind  and  thought- 
iefs. 

Chriftian  courage  is  employed  in  thing's  virtuous 
arid  covimendahle.  In  this  refpe£l  it  differs  from 
fool  hardinffs,  v/hich  is  guided  by  no  principle,  but 
runs  into  danger  through  vanity  and  oftentation. 

Real  for ti rude  is  a  fettled  and  hahitual  temper,  in 
diftin6lion  from  thofeftarts  of  refolution,and  flights 
of  zeal.^vhich  depend  on  paffion,  accident,  or  fome 
mechanical  caufe. 

It  is  a  virtue  founded  in  a  regard  to  God,  and 
fupporiedbyyizfM  in  hi7n.  Thus  it  isdiftinguiftied 
from  that  madnefs  of  courage,  which  is  excited  by 
refentment,  ambitiony  avarice  andluft  ;    and  from 


Serm.  XLVII.]        Chrijlian  Religion.  ^6^ 

that  daring  contempt  and  defiance  of  danger  or 
death,  which  fometimes  attend  atheifm  and  infi- 
ddiiy.  p  -  _ 

It  is  always  to  be  under  the  dire6iion  of  that  pru- 
dence, which  (huns  danger  when  it  may,  and  meets 
evil  only  in  the  path  where  duty  calls. 

That  our  courage  may  be  a  virtue,  it  mud  have 
2l  worthy  objeH.  "It  is  good  to  be  zealoufly  afFctied 
in  a  good  thing."  And  *'  jjQ  man  is  crowned,  ex- 
cept he  ftrive  lawfully." 

Our  engagednefs  ihould  be  proportioned  to  the 
importance  of  the  obje£i;. 

For  the  faith  delivered  to  the  faints  we  mufl;  con- 
tend earneftly.  In  matters  of  indifference  or  mere 
expedience,  v/e  muft  he  gentle  and  eafy  to  be  en- 
treated. 

Courage  mud  purfue  its  end  only  by  laioful 
means.  Peter  was  bold  to  draw  his  fword  in  his 
mailer's  defence;  but  his  boldnefs  was  rebuked, be- 
caufe  it  feized  an  inftrument  never  to  be  ufed  ia 
Chrifl's  kingdom. 

Chridian  fortitude  is  cqoI  and  deliberate,  nofc 
rafli  and  impetuous  :  It  is  kind  and  compaflionatej 
not  cruel  and  revengeful  :  It  is  fleady  and  patient, 
not  fickle  and  inconftant :  It  continues  in  well  do- 
ing, perfuaded  that  its  labor  is  not  in  vain.    • 

II.  The  Apoftle  warns  the  Ephefians  of  the  ene. 
mies  with  whom  they  might  expe8:  to  contend. — 
*'Be  ftrong — that  ye  may  Hand  againfl  the  wiles  of 
the  devil ;  for  we  wreille  not  againfl:  flefh  and 
blood,  but  againfl  principalities  and  powers,  and 
the  rulers  of  the  darknefs  of  this  world  and  ipirit- 
ual  wicktdnels  in  high  places." 

It  is  common  in  fcripturc  to  exprefs  a  difparitjf 
between  two  objetls  by  a  r^jedion  of  the  lefs.  Th^ 
prophet  fays,  "  God  will  have  mercy,  and  not  fac- 
rifice  ;"  or  rather  than  faciifice.  Our  Savior  fays, 
**  Labor  not  for  the  meat  which  peiiflieth,  but  for 
that    which   endurcth    to  everlalling  life,"     Labor 

NN.a 


570  Puiies  of  the  [Serm.  XLVIL 

for  the  latter  principilly.  Paul  fays,  "  Chrifl.  fent 
me  not  to  baptize,  but  to  preach  the  gofpel  ;  to  do 
the  latter  rather  than  the  former.  Thus  we  are  to 
underdo nd  the  expredion  in  the  text,  "  We  wref- 
tie  not,"  merely  "  againfl  flefh  and  blood,  but" 
alfo  "  againft  pjincipalities  and  powers." 

Flefn  is  often  ufed  figuratively  for  that    which  is 
Tjoeak.     The  prophet  fays,  "Curfed  be  the  man  who 
maketh  Jlejh    his    arm ;"    or    trufts    in  an  impotent 
creature,  '-and  departeth  from  the  Lord."     TheA- 
poflle  fays,    "  The  weapons  of  our  warfare  are  not 
carnal,"    not  weak,  "  but  mighty  through  God." — 
And  this  feems  to  be  the  fenfe  of  the  word  here. — 
We  wreftle  not  merely  againft  feeble  enemies,  but 
againft  fuch  as  are  ftrong  and  formidable. 
The  Apoftle  mentions  two  forts  of  enemies. 
1.  The  firft  he  c?i\h  JleJJi  and  blood\ 
Under  this  denomination  feveral  things  are  com- 
prehended. 

It  may  intend  the  motions  of  our  animal  nature, 
— Thus  the  phrafe  is  ufed,  when  it  i&  faid,  "  Flefh 
and  blood  cannot  inherit  the  kingdom  of  God." 

Human  nature  confifts  of  flefh  and  fpirit.  From 
their  union  arife  many  appetites  and  inclinations, 
for  which  in  unbodied  fpirits  there  will  be  no 
room.  By  the  apoftacy  the  flefh  has  gained  a  do- 
minion over  the  fpint.  Hence  wicked  men  are 
defcribed  as  being  in,  and  walking  after  the  Jlejh  ; 
and  true  Chriftians  as  being  in,  and  walking  after 
the  fpirit.  The  renewed  Chriftian,  though  he  is 
recovered  from  the  d  nninion,  is  not  entirely  freed 
from  the  influence  of  the  flefh.  *'  He  delights  in 
the  law  of  the  Lord  after  the  inward  man ;  butftij 
he  finds  in  bis  members  a  law  which  wars  againft 
the  lyw  of  his  mmd."  He  has  need,  therefore  to 
reftrain  inordinate  alTeiSlion  and  to  keep  under  his 
body. 

The  phrafe  mav  farrher  intend,  thofe  fnfible  ob- 
jects, which  arc.fuited.  to  graiifj-  flefhly  defnes. 


Serm.  XLVII.]        Chriflian  Religion.  571 

"  They  who  are  in  the  flefh,  mind  the  things  of  the 
flefh ;"  worldly  objects,  riches,  honors  and  pleaf- 
ures.  The  Chriflian  mufl;  not  only  fubdue  his 
fleftily  lulls,  but  guard  againft  the  infnaring  influ- 
ence of  earthly  things,  and  keep  himfelf  unfpotted 
from  the  pollutions,  and  dilentangled  from  the 
diftraflions  of  the  world.  There  is  a  regard  which 
he  owes  to  the  interells  of  the  prefent  life ;  but  he 
muft  not  regard  them  beyond  their  importance.—^ 
Ke  is  to  be  diligent  in  his  worldly  calling,  but  not 
overcharged  with  worldly  cares. 

The  phrafe  may  incend  mankind  who  are  partak- 
ers oijlejh  and  blood.  In  this  fenfe  it  is  often  ufed. 
"When  Peter  profefFed  his  faith  in  Chrift.  his  Lord 
jeplied,  "  Flefh  and  blood,"  or  man,  "  hath  not  re- 
vealed this  unto  thee;  but  my  Father  who  is  in  heav- 
en." Paul  fays,  "When  God  revealed  his  Son  in  me, 
immediately  I  conferred  not  with  flefh  and  blood, 
nor  went  I  up  to  them,  who  were  Apoflle's  before 
me."  If  we  fo  underftand  the  phrafe  here,  the 
meaning  will  be,  that  we  muft  not  conform  to  the 
evil  cuftoms  and  manners  of  the  men  of  the  world, 
but  prove  what  is  acceptable  to  God — that  we  mull 
walk,  not  as  pleating  men,  but  God  who  fearcheth 
the  heart — that  we  muft  maintain  our  faith  and  in- 
tegrity, whatever  reproaches  or  perfecutions  we  may 
fufFer,  efteeming  it  a  fmall  thing  to  be  judged  of 
man's  judgment,  fince  he  who  will  finally  judge  u^ 
is  the  Lord. 

2.  The  other  kind  of  enemies  with  whom  we 
are  to  contend  are  evil  fpir its, 

Thefe  the  Apoftle  calls  "principalities  and  pow- 
ers, and  the  rulers  of  the  darknefs  of  this  world," 
or  of  this  age  of  fuperftition  and.  ignorance,  "  and 
fpiriiual  wickednefs  in  high  places,"  01  in  heavenly 
places,  thofe  aerial  regions,  which  evil  fpirits  in- 
habit. Hence  the  devil  is  called  "  the  prince  of 
the  power  of  the  air."  By  the  names  here  ufed  the 
salka  angels,  are  in  fcripture  often  called, 
N  N  4 


57?  duties  of  the  [Szrm.  XLV1I-. 

Thefe  fpirits  are  enemies  to  manl^irvd.  '*  They  go 
about  feeking  whom  they  may  deftroy."  They  work 
mod  powerfully  in  the  children  of  difobedience  ; 
but  even  good  men  are  not  fecure  from  their  mcich- 
inations.  Chrift  warns  his  difciples,  that  "  Satan 
bad  defired  to  have  them,  that  he  might  lift  them 
as  wheat. 

The  various  denominations  here  beftowed  on 
them,  import  that  their  number  is  great ;  and  the 
terms  ufed  denote  a  fubordination  among  them.— 
They  are  not  divided  againft  themfelves,  but  aft 
in  concert  under  the  direSion  of  one  leading  Spirit, 
who  is  called  the  Devil  and  Satan,  thq  god  of  this 
world  and  the  prince  of  darknefs.  Hence  we  read 
of  the  devil  and  his  angels,  and  the  prince  of  the 
power  of  ihe  air. 

The  names  applied  to  them  fignify,  that  they  have 
great  power  pver  fuch  as  fubmit  to  their  dominion. 

"They  work  in  the  children  of  difobedience,  and 
lead  them  captive  at  their  will." 

The  Apoftle  fpeaks  of  "  the  wiles  of  the  devil." 
Thefe  wicked  fpirits  ufe  much  art  and  cunning  to 
decoy  men  into  error  and  vice.  We  need  to  be 
apprited  of  their  devices,  left  they  fhould  get  an 
advantage  againft  us. 

Th  y  carry  on  their  machinations  fccretly. • 

Hence  ihey  are  called  "  powers  of  darknefs.  Their 
chief  mfluence  is  over  the  ignorant  and  fuperftitiousj 
over  people  of  lii tie  knovyledge,  weak  underftand- 
ing  and  flrong  imagination.  They  raoft  fuccefsful- 
\y  carry  on  their  defigns  in  the  dark  :  They  cannot 
bear  the  flrong  beams  of  light:  When  the  gofpel 
began  to  fliine,  Satan  began  to  fall.  Among  thofe 
who  rejeO;  the  gofpel,  he  recovers  his  full  dominion. 

Since  fuch  enemies  are  watching  for  our  deftruc- 
tion — enemies  numerous,  powerful,  crafty,  invifi. 
ble  and  malignant, let  us  be  fober  and  vigilant,  cau- 
tious and  circumfpe61:,  and  let  us  affume  immedi- 
ately, and  wear  continually  the   whole   armor   of 


Se?i?4.  ^LVIJ.]         Chrijiian  Religion,  575 

God,  th^t  we  m:iy  ft  and  in  the  evil  day.     We  pro- 
ceed, 

III.  To  illuftrate  the  defcription,  which  the  A« 
poftle  gives  of  this  divine  armor. 

The  feveral  parts  of  it  mentioned  in  our  text, 
are  truth,  righteoufnefs,  peace,  faith,  hope  and 
knowledge. 

We  are  to  take  to  us  this  armor.  The  armor  is 
God's ;  but  we  mufl  lake  and  nfe  it.  Our  fecurity 
ggainft  temptations  depends  on  the  grace  of  God  : 
■: — Our  enjoyment  of  this  grace  depends  on  pur  ap- 
plication of  the  means  aiForded  us. 

We  muft  take,  not  this  or  that  piece,  but  the 
%vholea.rmor — not  content  ourfelves  with  the  obferv- 
ance  of  particular  duties,  or  with  the  partial  prac- 
tice of  religion  ;  but  pofTefs  the  whole  chriftian  tern- 
per  and  abound  in  every  ^ood  work. 

We  mull  Hand  in  the  evil  day — in  the  times 
which  are  moft  perilous  and  trying — in  the  times 
when  the  rulers  of  darknefs  mufler  their  armies 
againft  the  friends  of  truth.  Such  was  the  day 
when  Paul  wrote  this  epillle.  It  was  a  day  of  per- 
fecution — he  himfelf  was  then  in  bonds.  Godly 
iincerity  is  befi,  proved  by  a  fteady  adherence  to 
the  caufe  of  Chrift  in  times  when  it  is  attended 
with  peculiar  dangers. 

"  Having  done  all,"  or  overcome  all,  flill  *'we 
snuft  (land."  When  we  have  prevailed  in  one 
confli6l,  we  mufl  not  put  off  the  harnefs,  as  if  our 
warfare  were  accompiifned  ;  but  dill  wear  our  ar- 
mor  and    (land    prepared  for  another  affault. 

*'  When  the  devil  has  ended  his  temptation,  he  de- 
parts," but  it  is' only  ''for  a  feafon." 

The  armor  is  before  us,  let  us  take  and  ufe  it. 
1.  The  Apoflle  fays,  "  Stand,  having  your  loins 
girt  about  with  truth."  He  alludes  to  the  cuftom 
of  the  eailern  nations,  who,  wearing  loofe  andflow- 
ing  robes,  girded  them  about  their  loins,  that  they 
rnjght  not  be  entangled  with    them.     This   was  hi 


574  Duties  of  the         [Serm.  XLVIIr 

foldiers  a  necefTary  preparation ,  for  a£lion.  To 
this  cuftom  ,David  alludes ;  "  Thou  haft  girded  me 
with  ftrength  to  the  battle."  Paul  borrows  the 
metaphor  from  Ifaiah,  who,  fpeaking  of  the  Mef- 
fiah,  fays,  "  Righteoufnefs  (hall  be  the  girdle  of  his 
loins,  and  faithfulneCs  the  girdle  of  his  reins."  Pe- 
ter ufes  the  fame  figure;  "  Gird  up  the  loins  of 
your  mind." 

Truth  is  the  girdle  with  which  our  loins  mufl 
be  braced.  By  ti'uth  is  intended  fincerity  in  our 
Chriftian  profeffion,  or  a  firm  belief  of,  and  full 
confent  to  the  gofpel  of  Chrift.  If  we  receive  the 
gofpel  on  the  authority  of  man,  without  a  perfua- 
fion  in  our  own  minds ;  or  if  we  profefs  it  for 
worldly  ends,  without  a  love  of  its  doQrines  and 
precepts,  we  fliall  eafily  be  drawn  away  from  it  by 
the  temptations  of  the  world  and  the  artifice  of  de- 
figning  men.  A  rational  conviftion  of  its  truth, 
joined  with  a  deep  lenfe  of  its  importance  is  our 
beft  fecurity  againft  apoflacy  in  the  evil  day. 

2.  "  Have  on  the  breaft plate  of  righteoufnejs." — 
This  expreffion  is  alfo  taken  from  Ifaiah,  who, 
fpeaking  of  God's  judgment  on  the  enemies  of  the 
church,  fays,  "He  put  on  righteoufnefs  as  a  breaft* 
plate." 

Here  is  an  allufion  to  the  ancient  cuftom  of  fol- 
diers, who,  when  they  were  going  to  battle,  guard- 
ed the  vital  part  with  a  plate  of  iron  or  brals,  or 
fome  Qther  impenetrable  fubftance. 

The  breaftplate  of  (he  Chriftian  warrior  muft  be 
righteoufnefs.  This  is  St.  Peters  advice;  "  Let  them 
who  fuffer  accordmg  to  the  will  of  God,  commit 
the  keeping  of  their  louls  to  him  in  well  doing,  as  to 
a  faithful  Creator," — "  The  eyes  of  the  Lord  are 
upon  the  righteous  ;  and  his  ears  are  open  to  their 
prayers — and  who  is  he  that  wiil  harm  you,  if  y;? 
be  followers  of  that  which  is  good  ?  But  if  ye  fuffer 
for  riohteoufnels  fake,  happy  are  you. — It  is  better 
to  fi;i,ffer  for  well  doing,    th.an  for  evil  doing."     A. 


Serm.  XLVII.]         Chrijlian  Religion,  575 

holy  and  inofFenGve  life  will  prevent  many  inju- 
ries. It  will  command  the  reverence  of  bad,  and 
the  compaffion  of  good  men.  It  will  obtain  the 
protection  of  God's  providence  and  the  fupports  of 
his  grace.  It  will  preferve  peace  and  ferenity  of 
confcience  under  the  reproaches  of  a  malignant 
world. 

3.  "  Let  your  feet  be  Jhod  with  the  preparation 
of  the  gofpel  o^  peace." 

Shoes  were  anciently  a  part    of   military  armor. 
The  giant  of  Gath  "  had  greaves  of  brafs  upon  his 
legs." — *'  To  be  (hod,"  is  to  be  in  readinefs  for  ac- 
tion.    The  Ifraelites  in  Egypt  were  to  eat  the  pafif- 
over,  *'  wiih  their  (hoes  on  their  feet,"    prepared  to 
march  at  the  firft  notice.     The  Apoftles  were  to  be 
*'ihod  with  fandals,"  ready  to  go  whither  their  maf- 
ter  ftiould  fend  them.     The  golpel  is  called,    "  the 
gofpel  of  peace,"  becaufe  it  exprefsly  requires,  and 
ftrongly  recommends  a  peaceable,  meek,   forgiving 
temper.     *'  If  it    be    poflible,    as  much  as  lieih  in 
you,  live  peaceably  with  all  men."  This  peaceable 
difpofition  is  a  happy    *'  preparation"  for  the  trials 
of   an  evil  day,    and    an   excellent  defence  againft 
the  afperities  of  our  Chriftian  path.     This   will  go 
on  before  us  to  fmooth  the  rough  paffages   of   life, 
or  atiend  us  to  guard  our  feet  againfl  the  flicks  and 
traps  which  our  enemies  call    in    our    way.     Pof- 
feffed  of  this  difpofition,    we  ihall    give  no  ofiFence 
and  provoke  no  injuries  by  an  infolent,    overbear- 
ing behavior;  the  injmies,    which    we  receive,   we 
fhall  bear    with  calmnefs  ;    we  fliall  neither  aggra- 
vate the  pain  of   them  by    undue    refentment,    nor 
<;aufe  the  repetition  of  them  by  hafty  revenge  ;    we 
fhall  not   be   overcome  cf  evil,    but  Ihall  overcome 
evil  with    good.     This    temper  is  our  befl  fecurity 
againfl  the  temptations  of  evil  fpirits;     for  it  is  by 
means  of   our  turbulent  and   unruly  paffions,    that 
they  gain  accefs  (o  our  minds — it  is   by  the   indul- 
gence of  pi'ide,  wrath,  rnalicc  agd  revenge,  that  wff 


57^  Duties  of  the        [Serm.  XLVIU 

give  place  to  them.  By  the  wifdom,  which  is  pure, 
gentle  and  peaceable,  we  refrft  the  devil  and  expel 
him  from  us.  The  peace  of  God  ruling  within  us, 
will  keep  our  hearts  and  minds  through  Jefus 
Chrift.  Thus  fecured  the  wicked  one  will  not 
touch  us.  "  Be  wife  to  that  which  is  good,  and 
fimple  concerning  evil,  and  the  God  of  peace  will 
tread  Satan  under  your  feet." 

4.  ''Above  all  things  take  the  Jhield  of  Jaith^ 
whereby  )^e  Ihall  be  able  to  quench  all  the  fiery 
darts  of  the  wicked;" 

A  Ihield  is  a  piece  of  light  armor,  made  of  firm 
wood  or  hard  fkin,  and  fometimes  of  metal,  which 
foldiers  anciently  ufed  in  battle  to   defend   them- 
felves  againfl  the  fpears  and  darts  of  their  enemies. 
Jn  handUng  it  they  were  fo  expert,  that  they  could 
ufually  guard  any  part  of  the  body,  at  which  apafs 
was  made.     Jn  allufion  to  this,  the  Apollle  dire£ls 
Chriftians,    not  only  to   gird    the  loins  with  truth, 
defend  the  breaft  with  righteoufnefs,and  fecure  the 
feet  wiih  the  fandals  of  peace  ;    but  to  affume  the 
JJiidd  cj  Jaith,    an  inflrument  of  more  general  de- 
fence, by  which  they  will  repel    all  the  fiery  darts 
of  the  wicked  one.     This  we  are  to    take    above  all 
things.     Faith  is  a  grace  of  univerfal  influence.     It 
is  the  bafis  of  all  Chriftian  graces.  It  is  the  ground 
work  of  religion  in   the  heart.     On   this  we  mud 
build  Qurfelves  up,   adding    to  it  all  other  virtues. 
This  is  the  fubftance  of  things  hoped  for    and    the 
evidence    of   things  not   feen.     This    purifies  the 
heart  and  quickens  to  obedience.     This  unites    the 
foul  to  Chriil,  and   embraces    the  promifes  of  God 
in  him.     This  looks  to  God  as    a  prefent   help   in 
trouble,   and   relies    on  the  holy  Spirit  for  fupport 
in  the  time  of  need.     It  contemplates  with  joy  the 
captain  of  falvation,  who  has  overcome  the  world, 
and  triumphed  over  principalities    and    powers. — 
It  con'iders  him.    who  for    the  joy  let  before  him 
endured  the  crcfsjand  is  now  fet  dpwn  qu  therigh^. 


Serm.  XLVII.]       Chrijiian  Religion.  ^jf 

hand  of  God,  and  who  has  gracioufly  promifed, 
that  they  who  overcome  fhall  fit  with  him  on  his 
throne. 

Faith  thus  operating  is  a  more  eflFe6lual  defence 
againft  the  temptations  of  Satan  and  the  world, 
than  the  ihields  of  the  mighty  againft  the  darts  and 
fpears  of  their  enemies. 

5.  "  Take  the  helmet  offalvation" 

Or,  as  it  is  expreffed  elfewhere,  *'  put  on  for  are 
helmet  the  hope  of  falvation."  The  expreffion  is 
taken  from  Ifaiah,  who,  fpeaking  of  the  Almighty 
drefled  in  arms  to  fubdue  his  enemies,  fays,  "  He 
put  on  righteoufnefs  as  a  breaftplate,  and  a  helmet 
of  falvation  was  on  his  head.  God  brings  falva- 
tion. We  appropriate  it  by  hope.  This  is  our 
helmet. 

The  ufe  of  the  helmet  is  to  fecure  the  head  in 
the  day  of  battle.  It  was  of  fpecial  utilit}^  in  for- 
mer times,  when  armies  met  and  difputed  the 
ground  fword  in  hand.  In  the  Chriftian  warfare, 
not  a  helmet  of  brafs,  but  the  hope  of  falvation, 
muft  be  the  defence.  We  muft  fight  the  gOod  fight 
of  faith  in  hope  that  the  captain  of  falvation  will 
fupport  us  in  the  confli6t  and  lead  us  to  vidory^ 
We  muft  endure  temptations  in  hope  of  a  crown 
of  glory — continue  in  well  doing  in  hope  of  eternal 
life — abound  in  the  work  of  the  Lord  in  hope  that 
our  labor  is  not  in  vain.  In  the  clear  view  of  at 
future  world,  and  in  the  full  expeftation  of  a  blef- 
fed  immortality,  what  difficulty  can  difcourage  us 
—what  temptation  can  divert  us — what  danger  cari 
deter  us  from  the  religious  life  ?  "  Our  prefent 
light  afflidioii,  which  is  but  for  a  moment,  will 
work  for  us  a  far  more  exceeding  and  an  eternal 
Vt^eight  of  glory." 

6.  "  Take  the  Sword  of  the  Spirit  which  is  the 
word  of  God." 

The  former  pieces  of  armor  were  for  defence :— - 
This  is  for  annoyance,   as  well   as   defence.     Th« 


579  Duties  oj  the        [SkRM.  XLVIf. 

divine  word  is  called  "  the  fword  of  ihe  Spirit,"  ei- 
ther becaufe  it  is  a  fpiritual  weapon  adapted  to  the 
religious  warfare,  in  diftin6lion  from  the  carnal 
weapons  ufed  in  the  literal  warfare  ;  or  becaufe  it 
is  an  inflrurnent  rendered  efFeftual  by  the  Spirit  to 
flay  the  flefhly  lulls  and  repel  the  outward  tempta- 
tions which  war  againft  the  foul.  "  The  word  of 
God  is  quick  and  powerful,  Iharper  than  any  two 
edged  fword,  piercing  even  to  the  dividing  affunder 
of  the  foul  and  fpirit,  and  of  the  jomts  and  mar- 
row, and  is  a  difcerner  of  the  thoughts  and  inten- 
tions of  the  heart."  This  was  the  weapon  which 
our  Lord  ufed  in  his  confli6l  with  Satan.  In  his 
hands  it  was  efFe6lual :  hy  his  aid  it  will  be  efFec* 
tua!  in  ours. 

REFLECTIONS. 

1.  We  fee  of  v/hat  importance  it  is  that  we  have 
the  power  of  religion  in  our  hearts.  It  is  only  by 
this,  that  we  become  ftrong  in  the  Lord.  The 
whole  armor  of  God  confifts  in  truth,  righteouf* 
nefs, peace, faith,  h  ^pe  and  the  word  of  God  dwell- 
ing in  us.  Real  religion  is  the  principle  of  true 
courage.  Let  us  ha^e  root  in  ourfelves,  and  be 
grounded  and  eftablilhed  in  the  faith.  We  may 
without  fmcerity  ailume  the  form  of  religion  ;  but 
without  fmcerity  we  (hall  eafily  drop  the  form 
which  we  have  alTumed.  The  hypocrite  will  be 
put  out  of  countenance  by  thofe  fcoflps  and  re- 
proaches, which  only  warm  the  zeal,  and  ftrength- 
en  the  refolution  of  the  real  Chriflian. 

2.  It  concerns  us  to  live  much  in  the  exercife  of 
faith.  This  is  the  great  principle  of  Chriflian  for- 
titude. "Add  to  your  faith  virtue."  It  is  a  main 
implement  in  the  fpiritual  armor.  "Above  all 
things  take  the  fliiel'd  of  faith."  He  that  is  ftrong 
m  faith,  will  be  ftedfafl;  in  religion.  When  Paul 
fulFcred  in  the  caufe  of   Chrift,   he  profeffcd,    that 


SkRM.  XLVIL]       Chrifiian  Religion.  $19 

he  was  not  aChamed,  becaufe   he   knew    whom  he 
had  believed. 

3.  Let  us  exercife  our  courage  according  to  the 
various  exigences  of  the  Chriftian  life. 

It  requires  much  refolution  to  fubdue  our  cor-i 
rupt  inclinations,  reftrain  our  irregular  paffions  and 
follow  the  diftates  of  religion,  when  intereft,  cuf- 
tom  and  reputation  feem  to  prefcribe  a  different 
line  of  conduct. 

There  is  need  of  fortitude  that  we  may  openly 
profefs  and  fteadily  pra6lice  religion,  when  it  is 
treated  with  ridicule  and  contempt  by  thofe  with 
whom  we  are  conne6led. 

The  young  convert  has  occafion  for  courage,that 
he  may  break  off  his  intimacy  with  ungodly  affo- 
ciates,  and  fay  to  them,  "  Depart  from  me,  for  I 
will  keep  the  commandments  of  God." 

The  young  houfeholder,  dwelling  in  ail  irreli" 
gious  neighborhood,  and  among  thofe  who  make  a 
mock  of  family  devotion,  needs  refolution,  that 
he  may  fay  with  Joftiua,  "  If  it  feem  evil  to  you  to 
ferve  the  Lord,  choofe  ye,  this  day,  whom  ye  will 
ferve  i  But  as  for  rtle  and  my  houfe,  we  will  ferve 
the  Lord." 

It  is  a  work  of  courage  to  begin  and  carry  on  a 
reformation  in  faftiilies  and  neighborhoods,  to  op- 
pofe  error  and  vice,  and  patronize  truth  and  virtue, 
when  the  general  voice  is  againft  us. 

It  requires  refolution  to  vindicate  an  injured 
charafter,  and  plead  in  defence  of  oppreffed  inno- 
cence, when  it  is  become  an  obje6l  of  common 
flander  and  obloquy. 

There  is  need  of  fortitude  to  perfevere  in  well 
doing  againit  all  the  oppofitions  and  difcourage- 
ments,  which  may  meet  us  in  our  way. 

So  many  and  various  are  the  calls  for  Chriftian 
fortitudejthat  every  one  who  enters  on  the  religious 
life,fhould  fet  out  with  it,  and  in  his  progrefs  often 


58o  Duties  of  ihe,  Be.        [Serm.  XLViL 

contemplate   thofe   truths  which  mdcy  increafe  and 
ilrengthen  it. 

To  conclude  :  As  we  have  engaged  in  the  fer- 
vice  of  Chrift,  let  us  be  faithful  to  the  death.  Ene- 
mies we  have  to  conflift  with  ;  but  let  us  not  fear  : 
Greater  is  he  who  is  with  us,  than  they  who  are  irt 
the  world.  Let  us  put  on  his  arnior,  go  forth  irf 
his  name,  obey  his  orders,  ftrive  lawfully,  hn  fober 
and  vigilant,  endure  hardnefs  as  good  foldiers,rely 
for  fupport  on  him  who  has  called  us,  quit  our- 
felves  like  men  and  be  ftrong  :  Thus  We  (hall  ovei^- 
come,  and  inherit  all  things. 


SERMON     XLVIIL 


£PH£SIANS   vi.    18,  19,  so. 


Praying  always  with  all  prayer  and  fupplication  in  the 
Spirit,  and  watching  thereunto  with  all  per  fevers 
ance,  and  fupplication  /or  all  faints  ;  and  for  me, 
that  utterance  may  be  given  unto  me,  that  I  may  op^ 
en  my  mouth  boldly,  to  make  known  the  myflery  of 
the  gofpel,  for  which  I  am  an  ambaffador  in  bonds, 
that  therein  I  may  fpeak  boldly  as  I  ought  to  fpeak* 

vJuR  vigor  and  a6livity  in  the  ufe  of 
tlie  divipe  armor,  defcribed  in  the  preceding  verfes,, 
depend  on  the  conftant  energy  and  fupporC  of 
God's  grace.  Therefore  with  the  uFe  of  this  ar- 
mor the  i\poftle  exhorts  us  to  join  vigilant,  fin- 
cere  and  perfevering  prayer.  ,  His  inftru6lions  on, 
this  fubje6l  are  contained  in  the  words  now  read, 
which  I  fhall  open  to  you  in  feveral    obfervations^ 

I.  The  Apoftle  here  fiippofes  our  obligation  i9 
prayer  to  be  fo  plain,  that  every  rational  mind  will 
fee  it,  and  fo  important,  that  every  pious  heart 
will  feel  it.  Therefore,  inftead  of  adducing  argu- 
ments to  prove  the.  duty,  he  rather  points  out  th? 
manner  in  which  it  fhould  be  performed. 

Our  obligation  to  prayer  naturally  refults  from 
our  weaknefs  and  dependence,  and  God's  allfuflB- 
«iency  and  goodnefs.  We  feel  our  wants  and  our 
Oo 


582  Duties  of  the  [Serm.  XLVIlL 

inability  to  fapply  them ;  and  we  fee  the  impotence 
of  the  creatures  around  us.  If  then  we  believe 
there  is  an  invifible  Being,  infinite  in  power,  wif- 
dom  and  goodnels,  always  prefent  with  us  and  ex- 
erciGng  a  continual  providence  over  us,  it  is  obvi- 
oufly  reafonable  to  dire6l  our  delires  to  him.  And 
defires  diretied  to  him  are  prayer. 

To  clothe  our  delires  in  language  is  not  effential 
to  prayer.  God  hears  the  dejire  of  the  humble.-— 
But  as  we  are  accuftomed  to  the  ufe  of  language  in 
communicating  our  thoughts  to  one  another,  we 
naturally  fall  into  the  ufe  of  it,  in  direfting  our  de- 
fires  to  God.  In  facial  prayer  this  is  necelfary, 
that  we  may  with  one  mind  glorify  the  Father. 
And  in  our  fecret  devotions  a  kind  of  filent  lan- 
guage ufually  accompanies  the  fentiments  of  our 
hearts.  This  affifts  us  to  fix  our  attention,  ar- 
range our  thoughts  and  enliven  our  aflFeftions. — 
Creatures  organized  as  we  are,  and  accuftomed  to 
the  ufe  of  words  in  their  intercourfe  with  one  an- 
other, cannot  eafily  frame  a  mental  prayer  without 
fomething  like  verbal  expreffions. 

"  But  if  God  is  powerful,  wife  and  good,  what 
need  of  any  prayer  ?  Will  he  not  do  for  us  what 
is  beft  without  our  folicitation  ?" 

As  well  may  you  alk,  "  What  need  is  there  of 
diligence  in  our  calling  ?  Cannot  God  by  his  own 
omnipotence  fupply  our  wants  without  our  help  ?" 
He  has  given  us  powers,  and  he  requires  us  to  ufe 
them.  And  there  is  the  fame  reafon  for  daily- 
prayer,  as  for  daily  labor.  We  are  dependent  on 
God,  and  we  know  this  dependence  ;  and  it  is  as 
reafonable  that  we  fhould  exprefs  our  fenfe  of  de- 
pendence by  prayer,  as  that  we  ftiould  exprefs  our 
fenfe  of  want  by  labor.  If  tve  have  defires,  to 
whom  (hall  we  direft  them,  but  to  him  who  caa 
fupply  all  our  need  ? 

Prayer  is  a  mean  of  enlivening  our  pious  fenti- 
ments and  exciting  us  to  the  practice   of  duty,  and 


SlRM.  XLVIII.]    Chrijlian  Religion.  5'B3 

thus  of  preparing  us  to  receive  divine  favors.  In 
fhort,  it  is  founded  in  the  fame  reafons,  as  love  to 
God,  the  fear  of  him  and  truft  in  him.  It  is  found- 
ed in  bis  peife6lions  and  providence,  and  our  re«. 
lation  to  him  and  dependence  on  him.  And  you 
may  as  well  alk,  what  reafon  there  is  to  love,  fear 
and  truft  God,  as  what  reafon  there  is  topraife  him 
and  pray  to  him.  The  former  is  the  temper  of  a 
pious  foul  ;  the  latter  is  the  exercife  and  expref- 
lion  of  that  temper.     We  may  obferve, 

II.  Prayer  is  of  feveral  iiWi,  focial  and  fecret, 
public  and  domeftic,  ftated  and  occifional  :  And 
it  confifts  of  feveral  farts,  confeffion,  fupplication, 
interceflion  and  thankfgiving.  The  Apoftle  here 
points  out  no  part  or  kind  of  prayer  in  diftinclion 
fvom  ail  Others,  but  exhorts  us  in  general  to  praj 
with  all  prayer. 

He  feems,  hcrwever,  to  have  a  more  fpecial  re- 
gard to  domejlic  or  fa7?iily  prayer.  He  had  juft  been 
treating  on  the  relative  duties,  as  thofe  between 
Eufband  and  wife,  parent  and  children,  mafter  and 
fervants  ;  and  the  exhortation  to  prayer,  immedi- 
ately fubjoined,  riiay  moft  naturally  be  underftood 
as  refpeftmg  that  fociil  exercife  of  devotion  whick 
families  fliould  maintain. 

Family  prayer  wels  a  ufage  obferved  by  the  an- 
cient  patriarchs,  by  pious  Jews  and  by  the  early 
Ghriftians.  It  was  a  pratllce  well  known  in  the 
Apoftle's  day.  The  expreffion,  therefore^  "  Pray 
with  all  prayer,"  muft  include  this. 

Among  the  Jews  there  was  a  daily  facrifice,  of- 
ifered,  part  in  the  moriiing  anii  part  in  the  evening. 
This  was  called  "  the  continual  facrifice."  The 
hours  of  this  facrifice  were  co.nfidered  as  *'  hours  of 
ti'ayer."  In  allufion  to  this,  the  Apoftle  diredls 
Ghriftians  to  *'  pray  without  ceajing,"  and  to  "  offer 
the  facrifice  of  praife  ccrdinually."  Thefe  words 
therefore,  "  Pray  alwap  with  all  ■braytr"  clearly 
O  o  g 


5^4  Duties  of  the        [Serm.  XLVllI. 

and  flrongly  enjoin  on  families  ihe  ftated    mainte- 
nance of  morning  and-  evening  prayer. 

III.  The  Apotlle  next  inftruds  us  concerning 
the  manntr  in  which  our  prayers  fliould  be  offered. 
"  Pray  with  all  prayer  and  fupplication  in  ihefpirit, 
and  watch  thereunto  with  all  perfevcrance." 

The  fpiric  and  temper  of  the  heart  in  our  pray- 
ers, is  the  main  thing  necelfary  to  qualify  them  for 
God's  acceptance.  Thofe  hypocrites,  who  draw 
near  to  him  with  their  lips,  while  their  hearts  are 
far  from  him,  worfhip  him  in  vain. 

The  firft  thing  necelfary  in  prayer,  is  faiih,  or  a 
believing  view  of  God's  providential  government, 
and  of  the  wifdom  and  goodnefs  with  which  it  is 
adminiftered.  "  Without  this  faith  it  is  impoflible 
to  pleafe  him."  And  as  he  has  appointed  a  Medi- 
ator through  whom  we,  unworthy  creatures,  may 
approach  his  throne,  all  our  prayers  mult  be  pre- 
fented  to  him  in  the  name  of  this  Mediator.  Our 
fpiritual  facrifices  are  acceptable  to  God  through 
Jefus  Chrifl  ;  and  whatever  we  do  in  word  or 
deed,  we  mull  do  all  in  his  name. 

Our  defires  mull  be  good  and  reafonable. — 
**  This  is  the  confidence  which  we  have  in  God, 
that  if  we  afk  any  thing  according  to  his  will,  he 
heareth  us  ;  and  if  we  know  that  he  heareth  us, 
whatfoever  we  afk,  we  know  that  we  have  the  pe-  / 
titions  that  we  defired  of  him."  There  are  fome, 
*•  who  afk  and  receive  not."  And  the  reafon  is, 
"  They  afk  amifs,  that  they  may  confurtie  it  on 
their  lutts." 

Attention  of  mind,  colleBion  of  thought  and 
toarmtk  of  affeftion,  are  qualifications  required  in 
prayer.  Thefe  are  implied  in  our  watching  unto 
|)rayer — in  our  attending  upon  God  without  dif- 
tradion — in  our  engaging  ihe  heart  to  approach  him 
— in  our  praying  with  the  Spirit,  and  with  a  ^Vr- 
ve7it  fpirit. 


Berm,  XLVIII.]     Chrijlian  Religion.  -^85 

We  mud  ferve  God  with  reverence  and  godly  fear  ; 
for  "he  is  greatly  to  be  feared  in  the  affembly  of 
his  faints,  and  to  be  had  in  reverence  of  all  that 
are  about  him."  "  We  mull  not  be  rafh  with  our 
mouth,  inor  hafty  to  utter  any  thing  before  him, 
for  he  is  in  heaven,  and  we  upon  earth."  '^  He 
humbles  himfelf  to  behold  the  things  vvhich  are  in 
heaven."  **  The  angels  vail  their  faces  before  him." 
What  are  we  that  he  fliould  b»  mindful  of  us  ? — 
He  is  high,  but  he  has  refpe^i  to  the  lowly  ;  and 
gives  grace  to  the  humble. 

That  our  prayers  may  be  acceptable  to  God, 
they  muft  be  accompanied  with  jujiice  to  men. 
God  fays  to  the  Jews,  "  When  ye  fpread  forth 
your  hands,  I  will  hide  mine  eyes  ;  when  ye  make 
many  prayers,  I  will  not  hear  ;  for  your  hands  are 
full  of  blood.  WaOi  y-e,  make  you  clean,  put  a- 
way  the  evil  of  your  doings."  Of  the  Fharifees, 
''  who  made  long  prayers,  and  devoured  widows' 
houfes,"  Chrift  fi^ys,  "  They  fhall  receive  greatec 
-damnation."*^ 

Charity  is  an  eSential  qualification  in  prayer. 
"  When  ye  Hand  praying,  forgive,  if  ye  have  ought 
againft  any  man,  that  your  heavenly  Father  may 
forgive  you."  "  Be  fober  and  watch  unto  prayer, 
and  above  all  things  have  fervent  charity  among 
yourfelves." 

We  muft  bring  before  the  throne  of  God  a  meek 
and  peaceable  Spirit.  This  is  the  diredion  of  the 
gofpel :  "  Be  like  minded  one  toward  another,  that 
ye  may  with  one  mind  and  one  raouth  glorify 
God — ftudy  the  things  which  make  for  peace — > 
and  receive  ye  one  another,  as  Chrift  hath  received, 
us." 

Our  prayers  muft  be  accompanied  with  a  fenfc 
of,  and  yorrczy  for  fin.  For  '*  if  we  regard  iniquity 
in  our  heart,  the  Lord  will  Rot  hear  us."  "  The 
eyes -of  the  Lord  are  upon  the  righteous,  and  his 
ears  aie  open  to  their  cry  ;  but  hi.s  face  is  againft 
O  o  o^ 


586  Jf'utitsofthc        [Serm.  XLVIIL 

them  who  do  evil.  He  is  nigh  to  them  who  are  of 
a  brtken  heart ;  but  evil  fliall  flay  the  wicked." 

We  are  to  **  continue  in  prayer,  and  watch  there- 
unto with  all  perfeveranct"—''''  to  pray  always  and 
not  to  faint."  It  is  "  hy  faith  znd  patience  that  we 
receive  the  proniifes."  In  our  prayers  for  pardon, 
grace  and  glory,  we  may  adopt  the  language  of  the 
patriarch  ;  "I  will  not  let  thee  go,  except  thou 
blefs  tne."  We  are  to  "  feek  until  we  find."  Our 
prayers  for  ternporal  beijefits,  however  importunate, 
Ihould  be  accompanied  with  fubmiffion  to  the  un- 
known will  of  God,  and  to  his  perfeft  wifdom 
which  can  judge  for  us  better  than  we  can  judge 
fo,r  curfelves.  In  prayer  Chrifl;  has  taught  us  to 
fay,  "  Our  Father — thy  will  be  done."  I.  proceed 
10  obferve, 

IV.  The  Apoftle  here  teaches  us  the  duty  of  in- 
tercejfion  for  others.  "  Pray — with. fupplication  for 
all  faints,  and  for  me ." 

The  goodnefs  of  God  is  the  foundation  of  pray- 
er, if  God  is  good  to  others,  as  weU  as  to  U3, 
there  is  the  fame  ground  on  which  to  offer  our  fo- 
cial,  interceffions,  as  our  perfonal  petitions.  The 
acceptablencfs  of  prayer  much  depends  on  our  real 
defircs  of  the  things  for  which  we  pray.  Intercef- 
fion  is  therefore,  the  mpft,  excellent  part  of  prayer, 
becaufe  it  is  the  moft  remote  from  felfiflinefs,  and 
implies  the  greateft  degree  of  charity  and  difinter- 
eflednefs.  It  is  an  expreffion  of  our  defire  for  the 
happinefs  of  others. 

Good  will  to  men  is  a  necelTary  qualification  in 
our  prayers  for  perfonal  blelfings  ;  and  prayers 
dictated  purely  by  this  principle, are  peculiarly  ac- 
ceptable to  God. 

Some  will  afk;,  *'  What  reafon  is,  there  why  we 
fhould  pray  for  others  ?  Will  not  God  do  good  to 
men  without  our  importunity  ?" 

This  que(hon  is  the  fame  as  if  you  fhould  afic, 
*'  What   reafon  is    there,    why  we  IhouId  love  Oijr 


Serm.  XLVIII.]     Chrijlian  Religion,  587 

neighbors  ?  If  you  ought  to  love  them,  you  ought 
to  defire  and  feck  their  good  ;  and  if  you  believe, 
they  are  dependent  on  God  for  the  bleffings  which 
they  need,  then  you  ought,  in  their  behalf,  to  di- 
re£l  your  defires  and  make  your  requefts  to  him. 

Yea,  you  may  as  well  alk,  "  What  occafion  is 
t^ere  for  alms  to  the  p^^or,  inftru6lion  to  the  igno- 
rant, or  reUef  to  the  afflifted  ?"  God  can  feed  the 
hungry,  guide  the  fimple  and  comfort  the  forrow- 
ful  without  our  good  offices,  as  well  as  without  our 
prayers  :  And  the  fuccefs  of  our  works  of  charity, 
as  well  as  of  our  prayers,  depends  on  his  favor. 

The  truth  is,  God  is  good  to  all,  and  he  exer- 
cifes  his  goodnefs  in  fuch  a  manner  as  his.  wifdom 
fe^s  beft.  Benevolence  is  an  important  virtue  ; 
and  God  has  placed  us  in  a  connexion  with  each 
other,  that  there  may  be  occafion  for  the  frequent 
operations  of  it.  He  requires  us  to  do  good  as  we 
have  opportunity.  Without  a  difpofition  to  do 
good,  our  prayers  are  vain,  for  they  are  not  fincere. 
Where  this  difpolition  exifts,  it  will  operate  both 
in  works  of  beneficence,  and  in  friendly  intercef- 
.  iions.  The  moral  government  of  God  is  a  fyftem 
of  benevolence  ;  and  he  fo  adminillcrs  it,  as  to 
encourage  mutual  benevolence  among  his  fubje6ls. 

We  arenot  to  imagine,  however,  that  he  will 
withhold  from  good  men,  the  bleffings  for  ^hich 
they  are  prepared,  merely  becaufe  others  negleQ: 
to  pray  for  them.  But  if  he  grants  to  unworthy 
creatures  the  favors  to  which  they  have  no  claim, 
this  certajply  is  an  aft  of  Grace  ;  and  it  is  not  the 
lefs  grace,  becaufe  he  grants  them  on  the  intercef-, 
fion  of  others-^ 

AVe  are  commanded  to  pray  for  all  men.  We 
can  by  dire6l  a6ls  of  beneficence  do  good  only  tq 
few  ;  but  our  charitable  wiffies  may  embrace  mil- 
lions, even  diftant  nations  and  unborn  generations. 
By  the  example  and  precepts  of  Chrift  we  are- 
taught  to  *' love  our  enemies,  and  pray  for  thofip 
O04 


588  Duties  o/thi         [Serm.  XLVIII. 

who  defpitefully  ufe   Us."    If  fuch  are  fubjefts  of 
our  prayers,  none  are  to  be  excluded. 

As  we  cannot  have  ^  diftintl;  knowledge  of  the 
cafes  of  all  men,  our  prayers  for  them  mull  be  gen- 
eral, "  that  they  may  be  faved  and  come  to  the 
knowledge  of  the  truth." 

The  general  ftate  of  mankind  is  well  known. 
Many  nations  are  in  the  darknefsof  Heathenifm— 
many  are  deluded  by  vain  impofture — many  are 
mifled  by  a  corrupted  Chrillianity — among  thofd 
who  enjoy  the  pure  gofpel  many  are  blinded  by 
the  god  of  this  world.  A  great  part  of  the  human 
race  are  under  the  power  of  an  arbitrary  domina- 
tion, and  employed  in  butchering  One  another, 
merely  to  gratify  the  pride  of  wanton  tyrants.  A- 
mong  the  millions,  -who  are  impelled  to  aiTume  the 
inftruments  of  death,  and  fpread  devaftation  and 
carnage  among  their  fellow  mortals.,  not  one  in  ten 
thoufand  has  any  intereft  in  the  quarrel,  or  any 
knowledge  of  the  man  againft  whom  he  lifts  the 
fatal  weapon,  or  has  received  any  injury  from  him 
whom  he  devotes  to  deIlru6lion.  They  are  by  dint 
6f  power,  urged  into  a  bloody  conteft,  in  which 
they  have  no  concern,  and  from  which  they  expeft 
no  benefit.  They  are  employed  to  deftroy  thofe 
who  have  never  voluntarily  harmed  mankind,  and^ 
#ho  wifh  to  enjoy  the  innocent  retreats  of  peace.* 

The  benevolent  and  difcerning  mind  looks  on 
the  human  race  with  compaffion,  and  prays  that 
the  lime  may  come,  when  light  fhall  break  forth 
and  overfpread  the  world  ;  when  truth  fttall  arife 
and  gain  its  jufl  dominion  ;  when  tyranny  fhaU 
withdraw  its  cruel  hand  and  give  place  to  equity 
and  juflice  ;  and  when  all  nations  fhall  be  united; 
in  bonds  of  friendlhip  and  peace. 

The  Apoflle  exhorts  Chriflians  efpecially  to 
makte  fupplication  for  all  faints." 

Chtiftians  were  then  in  a  ftate  of  peculiar  dan- 
ger; either  adually  conflifiingwith,  or  imminent- 


SeRm.  XLVIIl.]      Chrijlian  Ueligion*  589 

]y  expofed  to  the  violence  of  perfecution.  They 
were  in  a  weak  and  defencelefs  ftate,  not  only 
without  the  fupport,  but  under  the  oppreffion  of 
the  powers  of  the  vt^orid.  They  therefore  neededi 
the  proteftion  of  providence  to  preferve  them  from 
fpeedy  deftruftion,  and  the  influence  of  grace  to 
fortify  them  againll  the  temptations  to  apoftacy. 

Befides  :  The  Chriftian  inflitution  was  pf  infin- 
ite importance  to  the  world.  Hence  to  pray  for 
ihe  faints,  for  their  fupport  and  for  the  fpread  of 
their  religion,  was  to  pray  for  the  gcjnerai  virtue 
and  happinefs  of  the  human  race,  in  that  and  all 
fucceeding  ages. 

If  we  believe  the  religion  of  the  gofpel  to  be  true 
and  important,  we  ought  not  only  to  profefs  ando- 
bey  it  ourfelves,  but  alfo  to  contribute  to  its  fuccefs 
and  influence  among  others.  There  is.,  therefore, 
at  all  times,  as  well  as  in  times  of  perfecution,  fpe- 
cial  reafon  why  Chriftians  in  every  place  fhould 
make  fupplication  for  all  faints.  The  Apoflle  fays 
to  the  Theflalonians,  "  We  pray  always  for  you, 
that  God  would  fulfil  in  you  all  the  good  pleafure 
of  his  goodnefs,  and  tha»:  the  name  of  Chrift  may 
be  glorifi.ed  in  you,  and  ye  in  him.  And  pray  ye 
for  us,  that  the  word  of  the  Lord  may  have  free 
c^ourfe  and  be  glorified,  even  as  it  is  among  you." 
r  This  leads  me  farther  to  obfei  ve,  That  the  Apof- 
tie  folicits  the  prayers  of  the  Ephefian  Chriflians 
for  himfelf,  as  a  mimficr  of  Chri'l.  "  Pray  for  me." 
Paul  was  a  man  of  great  natural  abilities,  and  lit- 
erary acquirements,  of  eminent  grace  and  uncom- 
mon gifts  ;  but  he  did  not  imagine  that  thefe  raif- 
ed  him  above  the  need  of  farther  affiflances  and 
fupplies.  He  prayed  for  himfelf,  and  he  requeft- 
ed  the  prayers  of  his  brethren.  Humility  becomes 
the  moft  eminent  faints.  Improvements  in  grace 
conduce  to  lowlinefs  of  mind. 

Chriftians    ought    to  pray   for  their  minifter, — 
Their  edification  and  comfort,    and  the  prevalence 


59^  Guilts  of  the  [Serm.  XLVIIP» 

of  piety  in  the  rifing  generation  much  depend  on 
his  fidelity  and  iuccefs.  When  people  complain 
of  their  minifler's  infiifficiency  or  ufeleffnefs,  it 
would  be  proper  for  them  to  inquire,  whetherthey 
have  done  their  duty  to  him  and  to  themfelves  ; 
whether  they  have  attended  on  his  miniftry  with 
eonftancy,  received  the  word  from  him  with  meek- 
nefs,  aflTifted  him  by  their  concurrence,  and  remem- 
bered him  in  thsir  prayers. 

There  was  foraething  fpecial  in  Paul's  cafe.  Hq 
was  "  an  ambaffador  in  bonds."  He  was  fent  forth 
by  God  to,  treat  with  men  on  terms  of  peace.  "  We 
are  arabaffadors  of  Chrift,"  fays  he,  "  as  though 
God  did  befeecb  you  by  us  ;  we  pray  you  in 
Chrift's  fiead,  be  ye  reconciled  to  God."  You  are 
to  regard  the  miniflers  of  Chrift  as  his  ambaffadors. 
Your  oppofition  to  them  in  this  chara6ler,  is  oppo- 
{ition  to  hirQ  :  If  you  defpife  them,  you  delpife 
him. 

Arnong  all  nations,  ambaffadors,  afling  in  their 
office,  are  confidered  as  having  a  claim  to  perfonal 
fecurity.  But  Paul,  though  an  ambaffador,  was 
in  bonds.  The  enemies  of  Chrift.  had  confined  this 
ineffenger,  to  reftrain  hitn  from  delivering  the 
meffage  with  which  he  was  charged.  He  therefor^ 
i:eque{ls  the  prayers  of  the  faints,  that  he  may  be 
enlarged  to  go  forth  and  proclaim  to  rebellious 
men  the  things  which  belong  to  their  peace.  Peo^ 
pie  ought  cfpecially  to  help  their  minifter  by  their 
prayers  and  charities,  when  he  is  under  fuch  world- 
ly embarraffments  as  obllruft  the  free  exercife  of 
his  office. 

V.  The  Apoftle  points  out  the  manner^  in  which 
he  aimed,  and  all  miniflers  ought  to  preach  the 
gofpel.  ''  Pray  for  me,  that  utterance  may  be  giv- 
en me,  that  I  may  open  my  mouth  boldly,  to  make 
known  the  myftery  of  the  gofpel,  that  I  may  (peak, 
boldjy,  as  1  ought  to  fpeak." 


Serm.  XLVIIL]     Chriflian  Retigicn.  591 

What  Paul  preached  was  *'  the  myjlcry  of  the 
gofpel" — the  myftery  which  had  been  hi-dden  from 
former  ages,  bat  was  now  made  manifeft.  There 
are  many  do6lrines  of  reHgion,  which  could  not  b.e 
known  without  revelation,  but  appear  eafy 
to  bc^  underflood,  and  reafonable  to  be  believed, 
whenever  they  are  difcoveired  ;  as  the  incarnation 
and  facrifice  of  Chrift,  the  pardoning  mercy  of  God, 
the  refurredion  of  the  body  and  a  future  judgment. 
In  reference  to  thcfe  the  gofpel  is  called  a  myjlery — 
a  m.yll^ry  not  kept  fecret,  but  made  manifeft  to  the 
fons  of  men. 

The  Apollle  defired  to  make  known  this  myflery. 
A  minifter  fhould  "  u*fe  great  piainnefs  of  fpeech, 
and  by  manifefiarion  of  the  truth  commend  him- 
felf  to  every  man's  confcicnce  in  the  fight  of  God." 
Addr^lTes  to  the  paflTions,  when  the  mind  is  unin- 
formed, are  ufelefs,  and  may  be  dangerous.  Let 
^he  und^rdanding  firfl  be  enlightened  ia  the  knowi- 
cdcre  of  the  truth  :  then  the  confcience  and  feci- 
ings  may  be  addreflTed  with  propriety  and  advant- 
age. 

The  Apoftle  prayed  "  tliat  he. might  fpeak  boUl^t 
as  he  ought  to  fpeak." 

In  a  miniPcer  boldnefs  is  necelfary — not  that  im- 
pudent boldnefs,  which  affumes  an  unmerited  fur 
periority  ;  but  that  pious  fortitude,  which  dares 
to  utter  the  important  things  of  religion  v/ithou^t 
referve,  and  without  fear  of  perfonal  inconven- 
ience. Paul  declared  the  whole  counfel  of  God. 
He  never  declined  to  fpeak,  or  ftudied  to  difguife 
the  truth,  that  he  might  gain  the  favor,  or  efcape 
the  cenfure  of  the  world  ;  but  ftill  he  wa&  careliil 
not  to, give  needlefs  offence,  or  awaken  the  dan- 
gerous oppohtion  of  paffion  and  prejudice.  His 
manner  of  addrefs  was  refpeftful  and  winning;  but 
not  fervile  and  fawning.  He  was  bold  withom 
iplblence,  and  delicate  without  difguife. 


59?  Duties  of  the        [Serm.  XLVIII, 

The  minifter  muft  exhort  and  rebuke  with  all 
authority,  and  fometimes  ufe  (harpnefs :  But  he  muft 
not  ftiive.  He  muft  be  gentle  toward  ail  men,  in 
meeknefs  inftru6ting  them  who  oppofe  themfelves, 
that  they  may  come  to  repentance  and  the  knowl- 
edge of  the  truth. 

He  muft  open  his  m(suth  boldly  to  declare  the 
great  do6iTines  of  falvation,  to  confute  dangerous 
errors,  to  convince  gainfayers,  to  filence  vain  talk- 
ers, to  teftify  againft  iniquity,  to  reprove  the  un- 
godly, and  to  deteft  and  alarm  felfdeluding  hypo- 
crites. 

He  muft  perfevere  in  the  faithful  execution  of 
his  office,  whatever  difcouragements  may  arife 
irom  the  oppofition  of  the  world,  the  frowns  of 
the  great,  the  contempt  of  the  praud,  the  want  of 
concurrence,  or  the  fmallnefs  of  his  fuccefs.  The 
Spirit  which  governs  him  muft  be,  "  not  the  Spirit 
of  bondage  to  fear,  but  the  Spirit  of  power,  love 
and  a  found  mind." 

His  courage  muft  he  accompanied  with  prudence,, 
humility  and  charity  ;  not  with  rafhnefs,  pride  and 
cenforiQufnefs  :  And  his  confidence  muft  be 
grounded,  not  in  a  vain  conceit  of  his  own  abili- 
ties ;  but  in  the  goodnefs  of  his  caufe,  the  impor- 
tance of  truth  and  the  fupport  of  divine  grace. 

We  fee  that  the  ofHce  of  a  minifter  is  diflicult, 
as  well  as  important.  He  may  need  more  wisdom 
and  fortitude  than  he  pofleffes.  As  he  ftiouldfeek 
grace  to  guide  and  ftrengthen  him,  fo  he  may  rea- 
fonably  expe6l  a  ftiare  in  the  interceffions  of  thofe 
for  whom  he  labors.  Whatever  negleds  they  im- 
Dute  to  him,  if  they  forbear  to  mention  him  ia 
their  prayers,  they  may  charge  themfelves  with  one 
criminal  negleft. 

We  fee  that  private  Chriftians  fhould  zcaloufly 
concur  with  their  minifter  in  his  labors  to  promote 
religion.  Their  concurrence  animates  him  to  fpeak 
the  word  boldly.     They  (hould   receive  the  word. 


Serm.  XLVIIL]     Chrijlian  Religion.  59^ 

from  him  with  readinefs  of  mind,  maintain  religion 
in  their  houfes,  fecond  his  addrefles  to  the  young, 
preferve  peace  and  order  among  themfelves,  and 
in  their  daily  convetfation  hold  forth  the  word  of 
life,  that  he  may  not  run  in  vain. 

We  fee  the  vaft  importance  of  the  gofpel.  Why 
has  God  appointed  miniflers  to  preach  it  ?  Why 
are  they  to  fpeak  it  boldly  ?  Why  are  they  to  in- 
ftru6l  and  reprove  with  all  longfuffering  ?  It  is  be- 
caufe  the  fubjefl  of  it  is  great,  and  infinitely  con- 
cerns the  fons  of  men. 

Now  if  it  be  a  matter  of  fuch  importance,  can 
you  fafely  negle£l  it  ?  The  minifter  who  fliuns  to 
declare  the  counfel  of  God,  you  think,  endangers 
his  foul.  Do  not  you  endanger  your  own  fouls, 
when  you  rejeft  tljis  counfel  ?  If  it  concerns  a  min-. 
ifter  to  labor  for  your  falvation,  ought  you  not  to 
labor  for  your  own  ?— >to  pains  taken  by  others 
will  fave  yow,  while  you  difregard  your  own  du- 
ty. Awake  then  to  confideration  and  repentanca ; 
attend  on  God's  word,  and  apply  with  diligence  all 
the  means  in  your  hands.  Seek  the  Lord  while  he 
may  be  found,  and  call  upon  him,  while  he  is 
near. 


^ 


^«e^ 


SERMON      XLIX. 


SfHESlANS  vi.  £1,22,  2< 


But  that  ye  may  know  my  affairs,  and  how  I  do,  Tych.. 
icus,  a  beloved  brother  and  faithful  minijler  in  the 
Lord,  Jhall  7nake  known  to  you  all  things  ;  whom  I 
havefent  unto  you  for  this  fame  purpofe,  that  ye 
might  know  our  affairs,  and  that  he  might  comfort 
your  hearts.  Peace  be  to  the  brethren,  and  love  with 
faith  from  God  the  Father  and  the  LordJefusChriJl, 

1  He  Apoftle,  in  the  preceding  verfe, 
fays,  that,  "  for  the  gofpei's  fake,  he  was  an  ambaf' 
fador  in  bonds."  He  was  appointed  an  ambalfa- 
dor  of  Chiift  to  publifh  the  gofpel  of  peace  to  a 
guilty  world.  In  the  execution  of  this  commiffion 
he  was  apprehended  and  put  in  chains.  Theplace 
of  bis  confinement  was  the  city  of  Rome.  From 
ihence  he  wrote  to  feveral  chui-ches,  and  particu- 
larly to  the  church  of  the  Ephefians,  among  whom 
he  had  b-efore  fpent  fomc  time  in  preaching  the  gof- 
pel. His  letter  to  this  church  he  ferit  by  the  hand 
of  Tychicus,  who  was  not  only  a  Chriftiah,  but  a 
miniftcr,  and  an  affiftanc  to  Paul  in  the  work  of  the 
gofpel.  Ill  his  letter  he  mentions  this  meflenger 
by  name,  informs  the  Ephcfians  for  what  purpofe 
he  had  fent  him,  and  recommends  him  to  them  as 
a  beloved  brother  and  faithful    minifter.     He  then 


SfiRM.  XLIX.]       Chrijlian  Religion,  595 

expreffes  the  benevolent  deGres  of  his  heart,  that 
God  would  grant  them  peace  and  love, as  the  fruits 
of  that  faith,    which  they  profelfed  in  Chrift  Jefus. 

The  paragraph  now  read  I  Ihall  improve  iri  fev« 
cral  obfervations. 

I.  Paul  was  careful  to  keep  up  an  intercourfe 
and  communion  with  the  churches  of  Chrift. 

While  he  was  at  Rome,  he  fent  a  brother  to  car- 
ry a  meffage  to  the  Ephefians.  By  the  fame  hand 
he  fent  a  letter  to  the  Coloflians.  He  diretted  that 
the  fame  letter  ftiould  be  read  to  the  church  in  La- 
odicea  ;  and  that  they  alfo  fhould  read  the  letter 
from  Laodicea.  He  infcribed  this  letter  "  to  the 
faints  in  Ephefus,  and  to  the  faithful  in  Chrill  Je- 
fus." 

We  hence  learn,  that  there  ought  to  be  a  fellow- 
fhip  ^nd  correfpondence  among  the  churches  of 
Chrili.  They  ftiould  all  unite  thtir  endeavors  for 
the  common  edification  and  comfort. 

Thechurch  of  Chrift  isone.  And  chough  for  the  con- 
venience of  fecial  worftiip,it  is  formed  into  various 
focieties,  yet  it  is  not  divided.  It  is  ftill  one  body; 
and  all  its  feveral  members,  as  there  is  occafion 
and  opportunity,  ftiould  confpire  to  the  promotion 
of  the  general  peace  and  happinefs.  DiflFerent 
churches,  like  the  diff^erent  members  of  the  body, 
fliould  a£l  in  concert,  and  move  as  being  animated 
by  the  fame  Spirit.  If  one  fuffers,  others  ftiould 
contribute  to  its  relief;  if  one  is  honored,  all  ftiould 
partake  in  the  joy. 

We  are  to  acknowledge  all  as  our  brethren. who, 
in  every  place,  call  on  the  name  of  Jefus  Chrift  the 
Lord,  both  theirs  and  ours.  We  ftiould  be  free,  as 
to  commune  with  other  churches,  fo  to  admit  them 
to  communion  with  us,  ftatedly  or  occalionally,  as 
circumftances  allow.  We  fliould  feck  the  counfel 
of  lifter  churches  under  our  difticuhies  ;  and  be 
ready,  when  requefted,  to  aff"ord  them  our  counfel 
under  theirs,     Thvks  we  ftiould  keep    ihe  unity  of 


5'$6  buties  of  the         [Serm.  XLIX. 

the  Spirit  in  the  bond  of  peace,  and  be  fellow  help- 
ers to  the  truth. 

We  fee  then,  that  fuch  as  form  themfelves  into 
feparate  focieties,  with  a  view  to  withdraw  them- 
felves from  the  cdmmunibn  of  other  churches,  and 
to  exclude  other  churches  from  theirs,  effentially 
depart  from  the  pacific  and  benevolent  plan  of  the 
gofpel.  ^ 

11.  Paul  was  folicitous,  that  the  Chriftians,  a- 
mong  whom  he  had  preached,  fhould  "  know  his 
ftate." 

He  fent  to  theEphefians  a  rriefTengerjfromwhotii 
they  might  know  his  affairs.  And  what  were  his 
affairs  ? — He  was  a  prifoner  of  Jefus  Chrift  in  the 
caufe  of  the  gofpel.  He  was  in  bonds;  but  ftill 
he  maintained  his  faitli  and  courage.  He  was  not 
alhamed  of  the  gofpel  of  Chrift,  nor  afraid  to  avow 
his  belief  of  it,  though  bonds,  affli6lions  and  death 
might  be  the  confequence. 

He  fent  to  the  Chriflian  churches  an  account  of 
his  ftate,  that  they  might  be  moved  to  pray  for  him 
— might  know  how  to  accommodate  their  prayers 
to  his  cafe — might  not  be  terrified  by  his  fufFer- 
ings,  burrather  emboldened  by  his  example  of  for- 
titude—and that  his  inflru'ftions  and  exhortations 
might  come  with  greater  power,  being  written  in  a 
ftate  of  afRiclion,  and  difirated  by  that  fpirit  which 
lupported  him  in  all  his  tribulation. 

It  is  often  proper  for  Chriflians  to  communicate 
to  each  other  their  inward  and  outward  troubles, 
that  they  may  enjoy  the  benefit  of  each  other's  ad- 
vice and  prayers. 

It  concerns  Chriflians  under  afflidionSj  efpecial- 
jy  under  trials,  on  account  of  religion,  to  maintain 
a  conflancy  and  fortitude,  which  may  do  honor  to 
religion,  and  recommend  it  to  the  ohoice  andefteera 
of  others. 


$EkM,  XLIX.]         Chrijlian  Religion,  597 

III.  Paul  fent  to  inform  the  Ephefiatls,  tiofe  only 
tvhat  were  his  aflpairs,  but  "  what  he  was  doing"-— 
liow  he  employed  himfelf  in  his  confinement. 

He  fuffered  not  his  time  to  pafs  in  relllefs  impa- 
tience, or  ufelefs  indolence.  He  knew  how  to  be 
contented  in  bonds — He  could  ftill  be  aftivx  in 
promoting  the  caufe  of  Chrift,  and  the  falvation  of 
jnen.  He  received  all  who  came  to  him,  and 
preached  to  them  the  kingdom  of  God,  and  the 
things  which  concerned  the  Lord  Jefus,  with  all 
confidence.  He  inftrufted  his  fellow  prifoners,  and, 
in  fome  inftances,  was  fo  happy  as  to  reclaim  them 
from  a  vicious  life,  and  bring  them  to  the  faith  of 
the  gofpel.  It  was  at  Rome,  in  his  bonds,  that  he 
recovered  Onefimus  from  a  profligate  courfe,  and 
made  him,  who  in  time  paft  had  been  unprofitable, 
how  profitable  to  all  who  were  connefted  with  hini* 
He  fpent  much  of  his  time  in  prayer  for  the  churches- 
He  fays,  "  He  prayed  for  them  always — without 
ceafmg — night  and  day."  He  was  induftrious  iri 
writing  to  the  churches,  and  to  particular  perfons* 
Several  of  his  epiftles,  befides  this,  Were  written, 
when  he  was  in  bonds.  His  confinement  turned 
to  the  furtherance  of  the  gofpel,  as  it  gave  occafion 
for  a  number  of  mofi;  excellent  epiftles,  which  aire 
of  ftandihg  ufe  and  importance  in  the  churches.  If 
Paul  had  only  preached,  we  £hould,  at  this  time, 
fcarcely  have  known  what  he  did  preach.  We 
Jhould  hot  have  been  favored  with  thofe  books, 
which  are  fome  of  the  mod  inftrudive  parts  of  holy 
fcripture.  The  wildom  of  God  difpofes  things  in 
fuch  a  manner,  as  lefids  to  theaccompliftlmeat  of  his 
own  purpofes. 

Time  fo  pioufly  and  ufefully  fpent,  aS  Paul's 
time  was,  may  be  pleafant,  even  in  a  prifon.  He 
Was  willing  the  churches  fhould  know  what  he  did. 
He  was  not  a&amed  that  his  manner  of  life  Ihould 
be  made  public.  Do  not  many  fo  fpend  their  time, 
that  they  are  almoft  afhamed  to  rtvitw  it  them* 
Pp 


598  Duties  of  the    ■         [Szrm.  XLIX. 

felves  ;  and  would  be  more  afhamed  to   let  others 
know,  what  thev  do  ? 

Paul's  example  teaches  us,  that  we  (hould  do 
good  in  every  condition.  Even  confinement  ex- 
cufes  not  from  works  of  piety  and  beneficence. — 
Under  particular  circumltances  we  may  be  incapable 
of  the  fervices,  which  we  wifh  to  perform  ;  but  per- 
haps, under  thefe  circumftances,  we  may  do  more 
good,  than  if  we  were  in  that  condition  of  life, 
which  we  think  mod  eligible,  and  njoll  favorable 
to  our  ufefulnefs.  Let  us  only  be  felicitous  to  do 
good,  in  every  (late,  according  to  our  ability  ;  and 
thus  leave  it  with  God  to  order  our  affairs,  as  his 
w  i  fdo  m  fees  be  ft . 

IV.  When  Paul  fends  Tychicus  to  Ephefus,  and 
to  Colollee,  he  gives  him  written  teftimonials,  that 
he  might  be  received  of  the  churches,  in  the  char- 
a6ler  of  a  minifter.  *'  I  fend  Tychicus,  who  is  a 
beloved  brother  and  faithful  minifter  in  the  Lord." 
If  you  read,  with  attention,  the  A£ls,  and  the 
Epiftlcs  of  the  apoftles,  you  will  find,  that  they  who 
undertook  to  preach  the  gofpej,  were  approved  and 
feparatcd  to  that  work  by  men  already  in  office  ; — 
and  that  thefe  preachers,  xvhen  they  travelled  a- 
broad,  carried  with  them  written  recommendations 
from  fome  known  apoftle,  minifter,  or  church. — 
This  piecaution  was  taken,  that  the  churches  might 
not  be  impofed  upon  by  ignorant  pretenders,  or  art- 
ful deceivers. 

This  early  example  teaches  us,  that,  whenever 
miniflers  go  forth  to  preach  the  gofpel,  in  places 
where  their  names  and  chara6lers  are  unknown, 
they  ought  to  exhibit  proper  evidences  of  their  au- 
thority to  preach,  and  of  their  good  (landing  in  the 
church  of  Chrift  ;  and, that,  without  fuch  evidences, 
they  ought  not  to  be  received  in  that  facred  char- 
acter, I  The  church  of  JEphefus  is  commended, 
bccaufe  (he  tried  them,  vvho  faid  they  were  apoftles 
.:;nd-werc  net,  and  found  them  liars.     On  the  con- 


Serm.  XLIX.]        Chrijlian  ^etigion.  59^ 

t'rary,  the  church  of  Thyatira  is  reproved,  becaufe 
ftie  fufFered  thofe  to  teach,  who  called  themfelves 
prophets,  but  could  produce  no  teflimoriy  in  fup- 
port  of  their  cha rafter.  The  cdnfequence  6f  this 
credulity  and  negligence  vfzs,  that  thefe  pretended 
prophets  feduced  the  fervahts  of  Chrift  from  the 
purity  and  order  of  the  gofpel. 

The  church  of  Chrift  is  a  regular,  organized 
community.  The  work  of  miniflers  is  to  build  up 
this  corrimunity  in  knowledge,  peace  and  holinefs. 
The  qualifications  for  the  mini  ft  ry,  the  manner  of 
introduction  to  the  office,  and  the  dudes  which  be- 
long to  it,  the  gofpel  has  clearly  ftated.  We  are  to 
receive  norie  as  ambaffadors  of  Chrift,  but  thofe 
who  come  to  us,  according  to  the  order  which  he 
has  fettled.  All  are  hot  teachers  iri  his  church  : — • 
He  has  given /owe  to  be  teachers.  We  are  not  to 
fuppofe,  that  every  man,  at  his  own  pleafure,  may 
afifume  the  office,  or  that  we  are  to  acknowledge,  in 
the  office,  every  rtian  who  does  affiime  it.  If  any 
man  off"ers  himfelf  to  us  in  the  chara6ler  of  a  Chrif- 
tian  teacher,  on  him  it  is  incumbent  to  exhibit  proof 
cf  his  Chriftian  ftanding  and  official  authority. — 
If  we  give  heed  to  every  vain  pretender,  and  coun- 
tenance every  bold  intruder,  we  bring  confufion  in- 
to the  church,  where  ail  things  ought  to  be  done 
decently  and  in  order. 

V.  The  minifters  of  Chrift  ought  to  a6l  in  con- 
cert and  unite  their  labors  in  building  up  his  king- 
dom. 

Tychicus  cooperates  with  Paul  in  the  work  of  the 
liliniftry  ;  Paul  therefore  fends  him  to  the  churches 
to  which  he  himfelf  had  miniftered,  and  calls  hint 
a  faithful  miriifter  and  fellow  fervant  in  the    Lord. 

There  ought  to  be,  among  minifters,  unity  of 
afFedlion,  correfpondence  of  defign,  and  concur- 
rence of  labors.  There  fliould  be  no  contentiorl 
for  fuperiority  ;  no  undermining  arts  ;  no  attempts 
fo  magnify  their  importance  at  the  expenfe  of  theii- 
P  p  2 


"5oo  Duties  of  the  ^erm.  XLIX. 

brethrens'  ufefulnefs.  Paul  would  not  enter  into 
the  labors,  or  build  on  the  fonndation  of  other 
men.  He  would  not  ftietch  himfelf  beyond  his 
line,  3ut  then,  in  an  orderly  way,  he  would  inj- 
part  to,  and  receive  from  his  brethren,  all  proper 
afliflance  in  promoting  the  common  caufe.  Min- 
ifters  fhould  ftrengthen  the  hands,  and  animate  the 
hearts  of  one  another,  and  thus  be  fellow  helpers 
to  the  truth. 

VI.  Fidelity  is  an  effential  part  of  the  miniilerial 
<^hara6ler.     Paul  fays  of  Tychicus,  ''He  is  a,Jaithm 

Jul  minifter." — *'  It  is  required  ih  ftewards,  that   a 
man  be  found  faithful."     Timothy   is   charged    to 
"  commit  the  things  which  he  had   received,  unto 
Jaithjul  men." 

The  faithful  minifter  undertakes  his  work  with 
pure  intentions  and  abides  in  it  with  conftancy, 
even  though  he  may  meet  with  wordly  difcourage- 
ments.  His  governing  aim  is  to  approve  himfelf 
to  God,  and  promote  the  effcn:ial  intereft  of  his 
fellow  men.  He  applies  himfelf  to  the  various  du- 
ties of  his  office  with  affiduity  and  diHgence.  He 
fhuns  not  to  declare  the  whole  counfel  of  God.— • 
He  handles  not  the  word  of  God  deceitfully,  but 
ufes  great  plainnefs  of  fpeech,  and,  by  manifefta* 
tion  of  the  truth,  commends  himfelf  to  the  con- 
fciences  of  his  hearers.  Such  a  faithful  paftor, 
when  the  great  Ihepherd  fhall  appear,  will  receive 
the  crown  of  life.  Though  his  people  fhould  not 
be  gathered,  yet  he  will  be  glorious  in  the  eyes  of 
the  Lord,  and  his  God  will  be  his  ftrength. 

VII.  Paul  fent  Tychicus  to  the  Ephefians,  "  thai 
he  might  comfort  their  hearts." 

The  apoftle  was  in  bonds  for  the  gofpel.  Ap* 
prehenfive,  that  thefe  new  converts  might  by  his 
fufferings  be  difcouraged  in  their  religion,  and 
turned  away  from  their  profeffion,  he  fends  this 
meffeiiger  to  animate  and  confirm  them.  He  fays, 
ki  the  third  chapter,  **I  Paul,  tlie  prifoner  of  the 


Seirm.  XLIX.]        Ckrijlian  Religion,  €6i 

hotd  fot-  you  Gentiles — defire  that  ye  faint  not  at 
my  tribulation  for  you,  which  is  your  glory.  For 
this  caufe  I  bow  my  knees  unto  the  Father  of  our 
Lord  Jefus  Chrift,  that  he  would  grant  you  to  be 
ftrenglhened  with  might  by  his  Spirit  in  the  inner 
inan"— "I  the  prifoner  of  the  Lord  befeech  you, 
that  ye  walk  worthy  of  the  vocation  wherewith  ye 
are  called."' — Tychicus  was  fenton  the  famedefign, 
to  comfort  them  under  their  grief  for  Paul's  im- 
prifonment,  and  to  guard  them  again  ft  any  dif- 
couraging  apprchenfions  from  fo  unhappy  aa 
event. 

Minifters  are  to  ftrengthen  new  converts  and 
young  profeffors  to  conftancy  and  perfeverance  in 
religion,  by  laying  before  them  the  comforting  and 
animating  motives  of  tlie  gofpel. 

Chriftians  often  meet  wi'h  difcouragements  from 
external  afflictions — from  the  preffure  of  tempta- 
tions—from the  ftrength  of  inward  corruptions-^ 
from  a  confcioufnefs  of  infirmity — from  their  un- 
fuccefsfulnefs  in  flriving  againft  fm-^fronl  the 
want  of  bright  evidences  of  their  fincerity — from 
the  coldnefs  of  their  hearts  in  fpiritual  duties — and 
from  the  inconftancy  of  their  good  refolutions. — - 
We  are  to  comfort  defponding  fouls,  not  by  bold 
pretenfions  to  know  their  fpiritual  ftate  and  their 
title  to  heaven,  but  by  propofuig  to  them  thofe 
fcriptural  marks  and  charaders,  by  which  they 
may  prove  their  own  hearts,  and  judge  their  owu 
ftate.  We  are  to  put  them  in  the  way  to  obtain 
comfort,  by  affifting  them  in  the  trial  of  th^mfelves, 
and  by  encouraging  them  to  diligence  and  perfe- 
verance in  religion.  We  are  to  lead  their  minds 
to  the  contemplation  of  the  divine  promifes,  and  to 
inftru£l  them  how  they  may  apply  thefe  promifes^- 
to  themfelves.  We  are  to  remind  them  of  the  a- 
bundant  grace  of  God,  and  invite  their  approach 
to  his  throne  for  grace  to  help  in  time  of  need. — ' 
We  are  efpecially  to  animate  and  ftreng.then  them 
Pp3 


6p2  Duties  of  the         [Serm.  XLIX» 

from  the  particular   promifes,  madq   to  thofe  who 
patiently  continue  in  well  doing. 

Minifters  (hould  apply  the  comforts  and  terrors 
of  the  gofpel  to  the  proper  charaders  ;  and  direfl 
their  hearers,  on  a  ftri£l  examination  of  their  own 
hearts,  to  make  the  application  for  themfelves.  If 
we  take  upon  us  to  apply  promifes  or  threatenings  to 
ferjons,  inftead  of  chara£lers,  we  flball  often  mifapply 
them,  or  if  ive  give  a  falfe  defcription  of  religion,  we 
Ihall  lead  our  hearers  to  mifapply  them.  Thus  we 
Ihall  bring  on  ourfelves  the  curie  denounced  againft 
thofe  corrupt  teachers,  '*  who  with  their  lies  make  the 
hearts  of  the  righteous  fad,  whom  God  hath  not 
made  fad  ;  and  who  ftrengthen  the  hands  of  the 
wicked,  that  he  return  not  from  his  wicke^  way, 
by  promifing  him  life." 

Finally  :  The  Apoftle  here  points  out  the  way 
in  which  Chrillians  are  to  receive  religious  com.- 
fort.  They  are  to  abound  in  that  peace  and  love, 
which  are  the  fruifs  of  faith.  "  Peace  be  to  the 
brethren,  and  love  with  faith  from  God  the  Father, 
and  the  Lord  Jefus  Chrift." 

They  had  already  profelTed  their  faith  in  the? 
gofpel  of  Chrift.  The  Apoftle  prays,  that,  with 
their  faifh,  there  might  be  peace  and  love.  Thefe 
are  the  gen,uine  eflfedls  of  true  faith,  and  from  thefe 
fpring  religious  comfort  and  joy.  For  the  ThelTa- 
lonian  believers  Paul  gives  thanks,  "  remembering 
their  work  of  faith,  and  labor  of  love,  arid  patiencQ 
of  hope."  Where,  faith  works,  love  will  aifo  la- 
bor, and,  hope  will  patiently  wait  for  a  reward.  As 
faith  incveafes,  love  will  abound,  and  hope  be 
jlrengthened.  Hence  the  Apoftle  prays,  "The 
Lord  make  you  to  increafe  and  abound  in  love  to- 
ward one  another,  and  toward  all  men,  to  the  end 
he  rnay  eftabliflb  ycur  hearts  unblameable  in  holinefs 
before  God,  at  the  coming  of  our  Lord  Jefus  Chrift/' 

'*  The  end  of  the  commandment  is  charity  out 
of  a  pure  heart,    a  good   confcience  and   faith  Vfi>». 


SeRm,  XLIX.]         Chrijlian  Religion*  603 

feigned."  The  gofpel  by  its  precepts  enjoins,  by 
its  examples  recommends,  and  by  its  doctrines 
urges  mutual  love,  as  the  noblefl  branch  of  the 
Chriflian  temper  ;  and  faith  captiv^ates  the  foul  in- 
to obedience  to  the  go i pel  by  giving  efficacy  to  its 
precepts,  examples  and  do6lrines.  Love  is  fo  ef- 
fential  to  the  religion  of  Chrift,  that  where  it  is 
wanting,  all  pretenfions  to  faith  are  vain.  They 
who  by  Chrift  have  believed  in  God,  are  faid  **  to 
have  purified  their  fouls  unto  unfeigned  love  of 
the  brethren." 

Where  faith  operates,  love  will  appear,  ^.ndpca&e 
will  follow. 

Love  firfl  produces  inward  peace.  It  extinguifh- 
es  malice,  envy,  hatred,  wrath,  revenge,  and  every 
unfriendly  paffion — every  unfocial  feeling.  It  op- 
erates by  meeknefs  under  provocations — by  the 
forgivenefs  of  injuries — by  condefcenfion  in  cafes  of 
controverfy — by  compafhon  to  the  afflifted — by 
beneficence  to  the  needy — by  righteoufnefs  in  deal- 
ings— by  tendernefs  of  mens'  characters — by  joy 
in  the  profperity  of  neighbors,  and  by  a  prompti- 
tude in  relieving  the  diftreffes  and  promoting  the 
happinefs  of  mankind. 

Such  are  the  works  and  fruits  of  love  ;  and 
where  this  prevails  there  will  be  peace  in  the  mind. 
Of  confequence,  when  this  grace  reigns  among 
Chriftians,  there  will  be  facial  peace.  They  will 
bear  one  another's  burden,  and  lo  fulfil  the  law  of 
Chrift.  They  will  be  careful  not  to  give  of- 
fence, either  by  real  injuries,  or  unneceflary  diff^er- 
ences — by  obftinacy  in  their  own  opinions  or  a' 
contemptuous  treatment  of  the  opinions  of  ofhers. 
They  will  be  flow  to  take  offence.  They  will  not 
creduloufly  fufpeft,  or  fuddenly  refent  injuries, 
nor  magnify  into  crimes  their  neighbors'  trivial  er« 
rors.  If  a  variance  happens,  they  will  be  forward 
to  make  peace,  by  explaining  their  mifconftrued 
Vhavior-^by  retracing  their  exceptionable  wordi 
Pp4 


5o4  Duties  of  the         pERM.  XLIX, 

or  aftions — by  liftening  to  overtures  of  accoxnma* 
dation — by  accepting  reafonable  conceflions — and 
by  exercifing  forbearance,  where  a  diverlity  of  fen- 
tiraent  remains.  They  will  ufe  their  friendly  of* 
fices  to  compofe  differences  among  others,  and  to 
turn  away  the  anger  which  awakens  contention. 
They  will  ftudioufly  avoid  that  open  talebearing, 
and  that  fecret  whifpering  which  often  feparates  the> 
neareft  friends. 

Thus  love  produces  peace,  firft  in  the  breaft 
where  it  dwells,  and  then  in  the  fociety  where  it 
reignii. 

This  fpirit  of  love  brings  religious  comfort. 

Love  is  comfortable  in  its  imtnediate  feelings, 
and  in  its  pacific  influence.  The  Apoftle  fay&, 
*'  If  there  be  any  comfort  of  love,  fulfil  ye  my  joy, 
that  ye  be  like  minded."  The  pleafures  of  fociety 
fpring  from,  peace  and  love. 

Love  brings  comfort  to  the  foul,  as  it  is  an  evL 
dence  of  godly  fincerity.  "  By  this  we  know  that 
we  have  pafTed  from  death  to  life,  becaufe  we  love 
the  brethren." — *'  By  this  fhall  mankindknow  that 
we  are  Chrift's  difciples,  becaijfe  we  love  one  an- 
other.** "In  this  the  children  of  God  are  mani- 
fell,  and  the  children  of  the  devil  :  Whofoever  doth 
not  righteoufnefs  is  not  of  God,  neither  he  that 
loveth  not  his  brother."  "  Let  us  love,  not  in  word 
and  in  tongue,  but  in  deed  and  in,  truth — hereby 
we  know  that  we  are  of  the  truth,  and  fliall  alTurc 
our  hearts  before  God.'* 

If  we  would  enjoy  the  comfort,  we  muft  main* 
tain  the  temper  of  religion.  To  look  for  religious 
comfort  in  any  other  way,  is  contrary  to  the  defign, 
of  the  gofpel.  And  comfort,  that  comes  in  any 
other  way,  is  delufive  and  tranfient.  Ths  joy  ot. 
the  hypocrite  is  but  for  a  moment. 

Peace  and  love  come  from  God.  They  are  the. 
fruits  of  his  Spirit.  While  we  attend  to  the  pre- 
cepts and  dpftrines  of  the  gofpel  for  inftrudionip^ 


SiKM,  XLIX.]       Chriflian  Religion,  $o^ 

and  excitement  to  our  datv,  we  muft  pray  for  the 
wort  of  the  divine  Spirit  in  our  fouls,  to  form  them 
more  and  more  to  the  temper  of  peace  and  love, 
and  thus  to  fill  them  with  hope  and  joy. 

The  wifdom,  which  is  pure,  peaceable,  gentle, 
eafy  to  be  imreated,  full  of  mercy  and  good  fruits, 
is  wifdom  from  above.  If  we  lack  wifdom,  let  us 
aflc  it  of  God,  who  giveth  liberally  and  upbraideth 
not ;  remembering,  that  every  good  gift,  and  every 
perfeft  gift  cometh  down  from  above,  from  the  Fa- 
ther of  lights,  with  whom  is  no  variablenefs,  nor 
fhadow  of  turning. 

If  we  of  his  good  will  have  been  begotten  by  the 
word  of  truth,  it  is  that  we  may  be  a  kind  of  firft- 
fruits  of  his  creatures.  Let  us  therefore  be  fwifl 
to  hear,  flow  to  fpeak,  flow  to  wrath  ;  for  the  wrath 
of  man  worketh  not  the  righteoufnefs  of  God.  And 
let  us  lay  apart  all  filthinefs  and  fuperfluity  of 
naughtinefs,  and  receive  with  meekncfs  the  ingraft- 
ed word,  which  is  able  toiavc  our  fouls. 

Thus  may  peace  and  love  with  faith  be  multi* 
plied  to  us,  from  God  the  Jfatber  and  the  JL<^d  J^-* 


SERMON    L. 


EPHESIANS  vi.  24, 

Grace  he  xvith  nil  them  that  love  our  Lord  jcjm  Chnjk 
in  Jinccrity. 

OT.  PAUL,  though  a  man  of  liberal 
education,  feems  not  to  have  been  expert  in  writ-^ 
ing  the  Greek  charaders;  for  which  reafon  heufu- 
ally  employed  an  amanuenfis.  He  fpeaks  of  it  as 
fomething  extraordinary  for  him  to  write  with  his 
own  hand,  a  letter  fo  large  as  thai  to  the  Galatians. 
But  though  he  ufually  di6iated  his  letters  to  a 
Scribe,  yet  he  always  took  care  to  fubjoin  to  them, 
with  his  own  hand,  a  form  of  falutation,  by  which 
the  genuinenefs  of  them  was  afcertained.  His  fec- 
ond  epiftle  to  the  Theffalonians  he  thus  concludes, 
*'  The  falutation  of  Paul,  with  mine  own  hand," 
a  hand  well  known,  or  eafy  to  be  known  by  com- 
paring it  with  his  other  writings,  "which  is  the 
token  in  every  letter,  fo  I  write  :  The  grace  of  our 
Lord  Jefus  Chrift  be  with  you."  When  this  falu- 
tation, in  Paul's  hand,  was  feen  at  the  clofe  of  an 
epiftle,  it  was  known  that  the  epiftle  was  from 
Iiim. 

As  Paul,  fo  doubtlefs  the  other  facred  writers, 
took  immediate  care  to  prove  their  works  to  be 
genuine,  and  to  prevent  fpurious  writings  from  ht-^. 


Serm.  L.]  Chrijlian  Relig^ion,  607 

ing  palmed  on  the  churches  under  their  names. 
Hence  we  may  conclude,  that  the  churches  from 
the  beginning,  had  fufficient  evidence,  that  the  fac- 
red  books  were  written  by  the  men,  whofe  names 
they  bear. 

The  books  of  the  New  Teftament  appear  to  have 
been  written  ih  the  time  when  their  reputed  au- 
thors Hved.  They  were  at  that  time  publicly 
known  and  received  as  the  genuine  works  of  thofe 
men.  They  were  acknowledged  as  fuch  in  the 
next  age,  both  by  friends  and  enemies.  They  have 
been  conveyed  to  us  by  an  uninterrupted  feries  of 
vouchers.  They  muft  therefore  be  regarded  as  the 
genuine  works  of  the  men,  to  wlwm  they  are  af- 
cribed. 

This  fignature,  which' Paul  affixes  to  his  epiftles, 
fpeaks  the  goodnefs  and  benevolence  of  his  heart. 
"  The  love  of  Chrift  be  with  you  all."  But  while 
he  wifhes  to  all  the  grace  of  Chrift  for  their  eternal 
falvation,  he  reminds  them,  that  in  order  to  ob- 
tain this  grace,  they  muft  love  the  author  of  it  in 
lincerity.  "  If  any  man  love  not  our  Lord  Jefus 
Chrift,  he  will  be  accurfed  when  the  Lord  ftiall 
qome," 

Our  text  leads  us  to  confider,  in  what  refpe^ls 
Chrift  is  an  ohjeH  of  our  love — what  it  is  to  love 
him  in  Jincerity — how  a  fmcere  love  to  Chrift  will 
difcover  itfelf — -and  the  bcnediBion  connetled  with 
this  love. 

L  We  will  confider  on  what  accounts  Chrift  is 
entitled  to  our  love.     , 

Love,  which  is  the  inclination  and  attachment  of 
the  foul  toward  an  obje6t,  fuppofes  an  apprehen- 
fion  of  fomething  which  is  good  and  excellent  in 
that  obje6t. 

Jefus  Chrift  once  dwelt  on  earth,  and  there  were 
thofe  who  faw  him  and  beheld  his  glorv.  But  he 
is,  naw  gone  to  the  invisible  world,   and  we  behold 


6o8  Duties  of  the  [Shrm.  L» 

him  only  by  faith  :  And  the  ground  of  our  faith  is 
the  exhibition  made  of  him  in  the  gofpel. 

Chrift  is  a  divine  perfon.  The  fcripture  Calls, 
him  "  the  true  God  ;"  afcribes  to  him  divine  per- 
fections and  works,  and  pays  himreligioi:^s  honors. 
Love  to  him,  in  this  viftw^  of  him,  is  the  fame  as 
love  to  God  ;  for,  in  refpedl;  of  his  divine  nature, 
*'  He  and  the  Father  are  one." 

The  gofpel  teaches  us,  that  God  was  manifeft  in 
the  ilefh" — that  "  the  word  was  made  flefh,  and 
dwelt  with  men" — that  "in  Chrift  dwelt  the  ful- 
nefs  of  the  godhead  bodily."  In  the  man  Chrift 
Jefus,  appeared  every  virtuous  quality  which  can 
dignify  and  adorn  human  nature.  Benevolence, 
humility,  condefceniion,  patience,  reGgnation,  for- 
lituda,  contempt  of  the  world  and  a  heavenly  con- 
verfation,  were  confpicuous.in  his  charafter.  In  this 
view  he  is  an  objeft  worthy  of  our  love  :  And  love, 
regarding  him  in  this  charafter,  is  the  fame  as  love 
to  our  fellow  Chriftians,  only  with  the  difference 
refulting  from  the  want  of  that  perfe6lion  in  them, 
which  we  contemplate  in  him. 

The  Apoftle  fays,  "  No  man  hath  feen,  God  at 
any  time  ;  the  only  begotten  Son,  who  is  in  the 
bofom  of  the  Father,  hath  declared  him."  As  God 
is  a  Spirit  invifible  to  the  eye  of  fenfe,  we  can  have 
no  direfl  view  of  him  ;  But  in  Jefus  Chrift,  who 
became  man,  the  divine  charafter  is  rendered  vili* 
ble.  An  immediate  difplay  of  the  glory  of  God 
would  overpower  our  feeble  nature  :  In  Chrift  the 
glory  of  God  fliines  upon  us  in  a  foft  and  gentle 
light,  being  kindly  mitigated  in  palling  through 
the  veil  of  his  flefh.  He  is  "  the  mighty  God  :" 
But  as  he  appears  in  human  flefh,  the  terrors  of 
divinity  are  prevented.  He,  as  God,  is  full  of; 
power  and  juftice  ;  but,  as  man,  he  can  be  touch- 
ed with  the  feeling  of  our  infirmities.  As  God,  he 
is  infinitely  above  us  ;  but  as  man,  he  is  familiar 
to  us.     The   bright  beams  of  divine  glory,   thus. 


Serm.  L.]  Ckrifiian  Religion,  609 

blended  with  the  fofter  rays  of  human  virtue,  ex- 
hibit to  our  view  an  object  of  peculiar  amiablenefs 
and  delight. 

Farther  :  Chrift's  mediatorial  offices  entitle  him 
to  our  love. 

A  fenfe  of  our  wants  adds  worth  to  an  objefl 
fuited  to  relieve  them.  An  apprehenfion  of  our 
guilty  and  helplefs  condition  in  ourfelves,  will 
lead  us  to  efteem  and  admire  Chrift  in  the  charac- 
ter of  a  Redeemer.  When  Paul  perceived  the 
vanity  of  that  righteoufnefs  of  his  own,  in  which 
once  he  trufted,  he  could  fufFer  the  lofs  of  all 
things  to  win  Chrift,  and  be  found  in  him. 

Jefus  is  fuch  a  Savior  as  we  need.  His  offices 
and  powers  are  adapted  to  our  weaknefles  and  nc- 
ceffities.  Confcious  of  guilt,  we  may  rely  on  his 
atonement  for  pardon.  Surrounded  with  enemies, 
we  may  apply  to  his  power  for  proteflion.  Prelt- 
ed  with  affliftion,  we  may  lean  on  his  grace  for 
fupport.  Feeling  our  weaknefs,  we  may  repair  to 
his  throne  for  help.  Senfible  of  our  unworthinefs, 
we  may  come  before  God  in  his  name.  It  hath 
pleafed  the  Father,  that  in  him  all  fulnefs  ftiould 
dwell  ;  and  of  his  fulnefs  we  may  all  receive  even 
grace  for  grace.  In  this  view  of  Chrift,  as  a  fuffi- 
cient  and  luitable  Savior,  love  operates  by  com- 
placence and  joy. 

Again  :  Chrift  is  an  obje61;  of  our  love  on  ac- 
count of  his  kindnefs  to  us.  "  We  love  him,  be- 
caufe  he  firft  loved  us."  "  We  know  his  grace, 
that,  though  he  was  rich,  yet  for  our  fakes  he  be^ 
came  poor,  that  we  through  his  poverty  might  ba 
rich."  When  we  contemplate  this  heavenly  friend, 
early  covenanting  with  the  Father  to  make  his  foul 
an  offering  for  fin,  and  in  the  fulnefs  of  lime  afTum- 
ing  our  nature,  fubmitting  to  labor  and  forrow, 
enduring  the  contradidion  of  fmners,  bearing  our 
fms  in  his  body,  fufFering  a  dreadful  death  in  out 
place,  niing  from  the  dead  and  afcending  to  hea^v- 


6io  Duties  of  the  [Serm,  L« 

en  as  our  forerunner  and  intercefiTor,  fliallwenot  ad- 
mire fuch  high  and  unexampled  goodnefs  ?  "  Wor- 
thy is  the  Lamb  that  was  flain  to  receive  honor, 
aod  glory,  and  blelling,  for  he  hath  redeemed  us 
to  God  by  his  blood."  Love  contemplating  Chrift 
as  a  divine  benefaftorj  operates  in  a  way  of  grati- 
tude and  hope. 

IL  The  Apoflle  inferts  an  effential  qualificatioil 
of  love  to  Chrift,  which  is  fmcerity. 

The  fincerity  of  our  love  implies,  that  it  be 
real,  univerfal,  fupreme,  perfevering  and  aftive. 

Our  love  to  Chrift  mufl  be  real,  not  pretended. 
There  are  fome,  who,  while  they  profefs  to  efteem 
him,  are  in  heart  enemies  to  him.  True  love  is  a 
temper  conformed  to  his  gofpel,  and  affimilated  to 
his  chara6ter.  While  the  love  of  fin  reigns  in  us, 
we  Ihall  not  embrace  him  as  one  who  came  to  fave 
us  from  fin.  As  a  Savior  from  mifery  he  may  ap- 
pear defirable,  but  as  a  Savior  from  fin  he  is  love.» 
ly  to  thofe  only  who  hate  fin,  and  long  for  deliver- 
ance from  it. 

Our  love  to  Chrift  mufl;  be  univerfal  ;  it  muft 
refpefl  his  whole  cbaradler.  Many,  when  they 
confider  him  as  one  who  came  to  ranfom  the  guilty 
from  deflruction,  rejoice  in  him,  and  are  pleafed 
with  the  thought,  that  fuch  a  Savior  has  appeared. 
But  when  they  view  him  as  the  ruler  and  judge  of 
men,  as  one  who  commands  all  men  to  repent, 
who  has  revealed  the  wrath  of  God  agaiffft  all  im- 
penitent finners  ;  their  hearts  rife  againft  him,  and 
their  inward  language  is,  "  We  will  not  have  this 
man  to  reign  over  us."  The  true  believer  regards 
and  loves  Chrifl  in  the  view  in  which  the  gofpel 
exhibits  him,  not  only  as  a  redeemer  from  mifery, 
but  as  a  teacher  of  righleoufnefs  ;  not  only  as  a 
propiliation  for  fin,  but  as  a  pattern  of  holinels. 
Kp  not  only  appreciates  ChriR's  gracious  promifes, 
but  juftifies  his  awful  threatenings  ;  and  he  de- 
fires  as  well  to  be  fantlified  from  his  pollutions  by 


Serm.  L.3  Chrijlian  Religion*  61 1 

the  influence  of  Chrift's  grace,  as  to  be  faved  from 
wrath  by  the  merit  of  his  blood. 

Sincere  love  to  Chrift  is  fupreme.  Ik  gives  him 
the  preference  to  all  earthly  interefts  and  connex- 
ions. Thus  the  Savior  hirnfelf  has  taught  us,  "  He 
that  loveth  father  or  mother,  fon  or  daughter  more 
than  me,  is  not  worthy  of  me." — "If  any  man. 
come  to  me,  and  hate  not,"  or  do  not  comparative- 
ly difelleem  "  his  father,  and  mother,  arid  wife,  and 
children,  and  brethren,  and  liilers,  yea,  and  his 
own  life  alfo,  he  cannot  be  my  diicijjle."  We  muft 
love  Chrift  more  than  thefe. 

Sincere  love  is  perfevering.  It  holds  out  againll 
temptations,  lives  amidft  worldly  cares  and  oper- 
ates in  times  of  affli6lion.  It  is  a  flame,  which  wa- 
ters cannot  quench,  nor  floods  drown.  They 
whom  Chrift  owns  as  his  difciples.  are  luch  as  con- 
tinue in  his  love — fuch  as  abide  in  him,  and  have 
his  word  abidiiig  in  them. 

Finally  :  True  love  to  Chrift  is  aBive.  It  is  not 
a  cold  and  indolent  opinion  of  him  ;  but  fuch  a 
feniible  regard  to  him  as  interefts  the  heart,  and 
influences  the  life.  There  is  "  the  labor  of  love," 
as  well  as  "  the  work  of  faith."  I  proceed  to 
fliew, 

III.  How  fincere  love  to  Chrift  will  difcover  it- 
felf. 

This  will  make  us  careful  to  pkafe  him.  Our 
obedience  is  the  proper  evidence  of  a  regard  for  his 
chara6ler.  "  If  a  man  love  me,"  fays  he,  "  he  will 
keep  may  fayings  :  He  that  loveth  me  not,  keep- 
eth  not  my  words.  Ye  are  my  friends,  if -ye  do 
whatfoever  I  command  you." 

This  holy  principle  will  be  accompanied  with 
huviility.  When  we  difcern  the  amiablenefs  of 
Chrift's  character,  we  fliall  think  foberly  of  our 
own.  When  we  fee  what  human  nature  was  in 
him,  we  ftiall  be  afhamed  to  think,  what  it  is  in  us. 
Qui  value  for   his   favor  will   awaken   a  cautious 


<S  t  ±  JDutm  of  thi  [S  E  R  M .  L, 

jfear,  left  we  fail  of  it.  Paul,  under  the  influence 
of  this  piinciple,  was  jealous  of  himfelf,  left  by  any 
tneans  he  Ihould  be  a  caftaway. 

We  are  fond  of  imitating  thofe  whom  we  love. 
If  we  love  Chrift,  we  fliall  follow  his  fteps,  and 
walk  as  he  walked. 

Our  love  to  him  will  animate  us  to  promote  his 
intereft,  and  oppofe  his  enemies.  He  has  purchaf- 
ed  a  church  with  his  blood.  FoJ*  the  fake  of  this 
he  is  made  head  over  all  things.  The  enlargement 
of  his  church,  the  increafe  of  converts  to  his  rehg- 
ion,  the  fpread  and  influence  of  his  gofpel,  the 
promotion  of  knowledge  and  holinefs,  peace 
and  charity,  and  the  fuppreflion  of  wickednefs  aad 
error,  are  interefts  which  he  much  regards.  To 
advance  thefe  interefls,  we  are  to  be  workers  to« 
gether  with  him.  We  are  to  profefs  our  fubmif- 
fion  to  his  government,  and  belief  of  his  gofpel. 
We  are  to  bear  teftimony  againft  the  corrupt  opin- 
ions and  practices  of  the  world.  We  are  to  em- 
ploy our  influence  for  the  reformation  and  en- 
largement of  his  kingdom,  and  for  the  encourage- 
ment and  confirmation  of  thofe  who  would  join 
themfelves  to  it.  We  are  to  (tudy  the  things  which 
make  for  peace,  and  by  which  we  may  edify  one 
another.  Thus  we  are  to  exprefs  our  love  to  the 
Savior.  When  Peter  profeflfed  his  love,  Chrift  faid 
to  him,  **  Feed  my  lambs — feed  my  ftl  ep." 

We  are  to  fhew  our  love  to  the  Savior  by  doing 
good  to  his  needy  brethren  and  friends.  Thefe  we 
have  always  with  us,  and  whenfoever  We  will,  we 
may  do  tliem  good.  And  the  good  which  we  do 
to  them,  he  will  accept  as  dorte  to  himfelf.  And 
thefmalieft  charity  performed  in  his  name,  will  in 
no  wife  lofe  its  reward. 

This  principle  will  exprefs  t  felf  in  a  devout  jj^- 
tendance  on  his  ordinances,  efpecially  on  that  which 
he  inlHtuted  to  awaken  and  perpetuate  the  rcmem-. 
brancc  of  his  dying  love.  As  abfent  friends  delight 


Serm.  L.]  Chrijlian  Religion,  '^i^ 

to  reciprocate  tokens  of  fidelity  and  afFe6lion,  fo 
the  ftncere  difciples  of  Jefus  love  to  maintain  a 
correfpondence  with  him  by  a  religious  obfervance 
of  his  day,  and  a  pious  celebration  of  his  worfhip. 
They  rejoice  with  thofe  who  fay,  "  Come,  let  us  go 
up  to  the  houfe  of  the  Lord  ;  he  will  teach  us  his 
ways,  and  we  will  walk  in  his  paths."  They  love 
the  affemblies  of  the  faints,becaufeChrift  has  prom- 
ifed,  that  he  will  be  in  the  midft  of  them. 

Love  often  looks  beyond  this  world  to  that  glo- 
rious ftate,  where  the  Redeemer  is  gone,  and  antic- 
ipates the  happinefs  to  be  enjoyed  in  his  prefence. 
It  is  a  part  of  the  charafter  of  the  faints,  that  "they 
love  his  appearing  and  kingdom,  have  their  con- 
verfation  in  heaven,  and  thence  look  and  wait  for 
the  Savior."  Love  to  him  will  indeed  make  us 
willing  to  abide  in  the  flelh,  as  long  as  his  fervice 
requires  ;  and  while  our  minds  are  clouded  with 
doubts,  we  (hall  choofe  to  abide,  becaufe  we  fear 
the  confequence  of  a  departure.  But  whatever  in- 
terefts  call  our  attention  to  this  world,  and  whatever 
fears  darken  our  palTage  to  the  other,  ftill,  if  love 
reigns  and  operates  in  us,  we  fliall  efteeni  it  good 
to  be  with  Chrift;  we  (hall  long  for  brighter  difplays 
of  his  glory,  and  flronger  evidence  of  our  fincerity  ; 
we  fhall  afpire  toward  heaven,  fliall  give  diligence 
to  the  full  affurance  of  hope,  and  follow  them,  who 
through  faith  and  patience  inherit  the  promifes. 

Thefe  are  the  genuine  operations  of  love  to  Chrift. 

IV.  We  will  confider  the  benediction  conne6led 
v/ith  this  temper.  It  is  called  grace, 21  term  of  large 
and  glorious  import.  It  comprehends  all  the  blef- 
fings,  which  the  gofpel  reveals  to  the  fons  of  men, 
and  promifes  to  the  faithful  in  Chrift. 

One  great  privilege  contained  in  this  grace  is  jujliji- 
cation  before  God.  Through  faith,  which  works  by 
love,  weare  juftified  freely  by  grace;  and  being  jufti- 
fied  by  faith  we  have  peace  with  God  through  our  Lord 
J-efus  Chrift,  and  rejoice  in  hope  of  the  glory  of  God. 

Qs 


€i%  Duties  of  the  [Serm.  L. 

Another  privilege  is  the  prefence  of  the  Divine 
Spirit.  Chrifl  fays  to  his  difciples,  "  If  ye  love 
me,  keep  my  commandments,  and  I  will  pray  the 
Father,  and  he  (hall  give  you  another  comforter, 
even  the  Spirit  of  truth,  u'hom  the  Father  will  fend 
in  my  name.  He  fhall  abide  with  you  forever." — 
The  Spiiit  often  makes  his  vifits  to  finnersin  away 
of  convi6iion  and  awakening.  Hence  Chrifl;  fays, 
"Behold,  1  fland  at  the  door  and  knock;  if  any 
man  hear  my  voice  and  open  the  door,  I  will  come 
in  to  him."  But  with  thofe  who  love  him  he  makes 
his  abode,  to  comfort  them  in' their  affliftions,  guide 
them  in  their  doubts,  a.Hifl:  them  in  their  dudes, 
and  preferve  them  through  all  their  dangers  unto 
eternal  life.  Chrifl  has  promifed,  "Theyfliall  never 
periih,  and  none  fhall  phick  them  out  of  his  hands." 

They  who  love  Chrifl  have  free  accfi  to  the 
throne  of  grace,  and  a  promife,  that  they  ftiall  be 
heard  and  accepted  there.  ''Ey  him  (hey  have  ac- 
cefs  by  faith  inro  that  grace,  in  which  ihej'  fland." 
— "  If  they  abide  in  him,  they  may  afk  what  they 
will,  and  it  fhall  be  done  unto  them."  We  mull 
remember,  however,  that  there  is  a  limiution  of 
(he  pro.nife.  "  If  we  afk  any  thing  according  to  his 
will,  he  heareth  us  ;  and  if  he  hear  us  whatfotver 
we  afk. we  have  the  petitions  whichwedefire  of  him." 

Finally  :  They  who  love  Chrifl  in  fincerity,  will 
receive  the  gift  of  a  Lippy  immortality.  There  is  a 
crown  of  life,  which  the  Lord  his  promifed  to 
them,  who  love  him — a  crown  of  righieoufncfs, 
v/Iiich  he  will  give  to  all  who  love  his  appearing. 
This  grace  palFes  all  underflanding.  "  EyQ  hath 
not  feen,  nor  ear  heard,  neith.^-  have  entered  into 
the  heart  of  m.in  ihe  things,  which  God  hath  pre^ 
pared  for  them  who  love  him." 

How  happy  are  the  fouls,  who  love  our  Lord 
Jefus  Chrifl  in  fincerity  !  They  are  delivered  from 
the  wrath  to  come.'  They  are'  redeemed,  from  the 
curfe  of  the  law.  They  are  wifhin  the  prof.cflipn  of 
divine  grace  and  under  the  fecai.ity  of  an  iir.mutafcle 


Serm.  L.]  Chrijlian  Reiigion,  615 

protnife.     They  will,  indeed,  meet  with  affliflions, 

while  they  are  in  the  flefh ;  but  all  things  are  woi  king 

"for  tJl^eir  good,  and  nothing  will  feparate  them  from 

the  'CI'  c  of  God, which  is  in  Chriftjefus  their  Lord. 

This  happinels  is  not  confined  to  any  particular 
family,  nation  or  age,  but  extended  to  all  who  love 
the  Redeemer.  In  him  there  is  no  diftindion  of 
Jew  or  Gentile,  male  or  female,  bond  or  free  ;  but- 
all  are  one  in  him. 

When  a  certain  perfon,  hearing  Jefus  teach,  ex- 
claimed, "BleiTed  is  (lie  who  bare  thee,"  he  replied, 
*'  Yea,  rather  blelTed  are  they,  who  hear  the  word 
of  God  and  keep  it."  In  his  charatler  as  a  Savior, 
he  gave  no  preference  to  his  relatives  according  to 
the  fleth  ;  but  declared,  '*  Whofoever  fhall  do  the 
will  of  my  Father  v\-ho  is  in  heaven,  the  fame  is 
my  brother,  and  filler  and  mother." 

Let  us  often  place  the  Lord  Jefus  before  our 
eyes,  and  contemplate  his  Spirit,  doctrines  and 
wovks,  his  fufFerings,  refurrcflion  and  intercefhon. 
Let  us  view  him  as  reprefented  in  his  word  and  in 
his  ordinances,  and  by  frequent  converfe  with  him 
increafe  and  llrengthcn  our4ove  to  him. 

Let  us  prove  the  fincerity  of  our  love  by  obeying 
his  precepts,  promoting  his  intereft,  imitaiing  his 
example,  encouraging  his  friends,  oppofing  his  en- 
emies, and  attending  on  his  ordinances.  And  let 
us  remember,  that  it  is  not  merely  by  calling  him 
our  Lord,  and  by  eating  and  drinking  in  hii  pref- 
ence,  but  rather  by  doing  his  will,  that  we  prove 
the  fincerity  of  our  love,  and  afcertain  our  title  to 
his  kingdom, 

CONCLUSION. 

1  have  now  finilhed  that  feries  of  difcourfes, 
which  I  propofed  to  dtliver  to  you  upon  this  rich 
and  excellent  EpiRle  of  Paul  to  the  Ephefians.  I 
have  endeavored  to  explain  fuch  pafl'agesas  fcemed 
obfcure,  have  marked  the  connexion  of  one  part 
with  another, and  have  pointed  out  the  inflru61ions 
which  the  epiflle  itfelf  naturally  fuggeUed.     I  have 


6t6  Duties  of  the,  (^c.  [Serm.  L. 

aimed  to  give  Paul's  fentiments  in  a  plain  and  fa- 
miliar manner,  and  to  introduce  him  into  the  pul- 
pit preaching  the  fame  gofpel,  which  he  preached 
in  Ephefus. 

In  the  courfe  of  thefe  meditations,  all  the  great 
do6lrines  and  duties  of  the  chriftian  fyftem  have 
come  in  our  way;  for  the  epiftle  is  a  compendium 
'of  the  gofpel.  It  teaches  us  the  fall  and  apoftacy 
of  man,  and  God's  purpofe  concerning  his  redemp- 
tion J  the  charadler  of  the  Redeemer,  and  the  man- 
ner in  which  he  executed  his  work  ;  the  operation 
of  the  divine  Spirit  in  applying  this  redemption  ; 
the  nature  and  defign  of  the  chriftian  church,  and 
of  the  gofpel  miniftry  ;  the  various  duties  which 
we  owe  to  God,  tojefiis  Chrift,  to  the  Divine  Spirit, 
to  mankind,  to  our  fellow  Chriftians,  and  to  our- 
felves  ;  how  we  fhould  regard  the  things  of  this 
worH,  and  the  things  of  the  world  to  come  ;  how 
we  Ihould  conduct  in  our  fecul a r  calling  and  in  all 
the  particular  relations  of  life  ;  how  we  lliould  be- 
Have  in  times  of  affliftion  and  temptation;  and 
how  we  may  enjoy  the  comforts  of  religion  here, 
and  fecure  the  rewards  of  it  hereafter. 

It  becomes  us  to  inquire,  what  improvement  we 
have  made  in  knowledge  and  piety,  while  we  have 
been  attending  to  this  epiftle,  and  whether  we  have 
more  deeply  imbibed  the  fpirit  and  fentiment,which 
it  has  poured  upon  us. 

In  order  to  the  recolle6lion  of  what  we  have*' 
heard,  it  may  be  ufeful,  that  we  (It  down,  and  read 
over  this  epiftle  with  clofe  attention  and  felf  appli- 
cation, with  fervent  prayer  for  the  guidance  of  that 
Spirit,  which  leads  into  all  truth,  and  with  humble 
concern,  that  our  hearts  may  be  moulded  into  the 
temper  here  defcribed. 

And  God  grant,  that  we  may  abound  more  and 
more  in  knowledge  and  in  all  judgment,  that  we 
may  approve  the  things  which  are  excellent,  and 
may  be  fmc^re  and  without  offencQ  until  the  day 
of  Chnft. AMEN. 


"^;: 


■SfeJ.' 


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